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THE 

GOSPEL  OF  MATTHEW 

A  POPULAR  COMMENTARY  UPON  A  CRITICAL 
BASIS,  ESPECIALLY  DESIGNED  FOR  PASTORS 
AND  SUNDAY  SCHOOLS  <J'<S><$><$><S><S><$><»<S>'«><$><S><$><S><$>«> 


GEO.  W.  CLAEK,  D.  D. 

Author  of  "A  New  Harmony  of  the  Gospels,"  etc. 


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^A.    ISTE-W^    -A.]SriD    I^EVISEID    El3ITIO]Sr 


PHILADELPHIA 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY 

1420  Chestnut  Street 

1896 


Copyright  1896 
By  the  American  Baptist  Publication  Society 


PREFACE. 


Fifteen  years  ago,  the  author  became  deeply  impressed  with  the  want 
of  Notes  on  our  Common  Version  for  Sabbath-Schools  and  Bible-Classes 
somewhat  different  from  any  then  existing.  Impressions  became  convic- 
tions, and  convictions  have  been  earnestly  carried  out.  One  result  is  the 
volume  now  given  to  the  public. 

The  aim  has  been  to  write  a  popular  commentary  on  a  critical  basis ;  to 
explain  the  meaning  of  words,  idioms,  and  phrases  of  the  original  ;  to  ex- 
hibit the  drift  and  object  of  the  discourse  or  narrative  in  eacli  particular 
place,  the  arguments  used,  the  connection  of  thought  as  well  as  the  general 
scope  of  the  whole  Gospel ;  thus  presenting  and  illustrating  the  ideas,  both 
doctrinal  and  practical,  of  the  inspired  word. 

It  has  also  been  the  endeavor  to  avoid  prolixity  on  the  one  hand  and  great 
brevity  on  the  other.  The  mere  detailing,  therefore,  of  various  views  has 
not  generally  been  attempted,  but  what  has  seemed  to  be  the  true  one 
stated.  Where,  however,  it  seemed  necessary,  different  views  have  been 
presented  and  discussed.  Difficult  passages  have  received  attention,  and  no 
point  on  which  a  commonly  intelligent  Sunday-school  teacher  might  wish 
light  has  been  intentionally  passed  over.  The  latest  results  of  exegetical 
and  textual  criticism,  and  of  recent  discovery,  have  been  sought  and  incor- 
porated in  the  notes.  And,  to  make  all  as  clear  to  the  eye  as  possible,  seve- 
ral kinds  of  type  are  used. 

I  The  Chronology  and  Harmony  of  the  Gospels  have  been  kept  in  view,  and 
wherever  Matthew  has  come  in  contact  with  the  other  Evangelists,  diffe- 
rences have  been  noted  and  difficulties  explained.  Thus,  the  individuality 
and  independence  of  Matthew  are  really  the  more<;learly  seen,  while  a  view 
of  the  four  sides  of  the  sacred  narrative  is  thus  obtained.  For  those  wishing 
a  tabular  exhibit  of  these  sides  and  relations,  the  Synoptical  View  of  the 
Four  Gospels  is  given  (p.  xiii.),  presenting  the  arrangement  adopted  by  the 
author  in  his  Harmony. 

Brief  Remarks  or  suggestions  are  added  at  the  end  of  each  chapter,  and 
the  sentiment  confirmed  by  references  from  other  portions  of  Scripture.  Al- 
most every  verse  is  thus  remarked  upon,  the  whole  forming  by  itself  a  brief 


IV  PREFACE. 

practical  and  doctrinal  commentary  on  tlie  Gospel.  To  some  this  will 
doubtless  form  the  most  useful  portion  of  the  work.  Its  design  is  to  aid 
teachers  in  giving  a  practical  turn  and  point  to  their  instructions. 

I'he  division  of  chapters  into  verses,  first  introduced  into  the  English 
Bible  by  the  Genevan  version  (New  Testament,  a.d.  1557  ;  the  whole  Bible, 
1560),  often  interferes  with  the  connection  of  thought,  and  impedes  a  quick 
and  intelligent  view  of  many  passages.  The  paragraijh  form  has  therefore 
been  adopted ;  and,  to  aid  the  eye  and  facilitate  study,  subjects  or  leading 
events  have  been  placed  at  the  head  of  principal  paragraphs  or  divisions. 

Many  teachers  and  advanced  scholars  prefer  to  explain  Scripture  by  Scrip- 
ture. Carefully  selected  references  have  therefore  been  placed  in  the  margin. 
These,  in  connection  with  those  given  in  the  Notes  and  Remarks,  are  be- 
Jieved  to  constitute  this  the  most  complete  reference  Matthew  published. 
The  object  is  not  to  do  away  with  close  and  attentive  study,  bttt  rather  to 
excite  and  aid  it. 

In  pireparing  this  work  the  attthor  has  called  to  his  aid  all  the  helps 
within  his  reach,  the  earlier  and  later  critical  and  popular  Commentaries  : 
Harmonies  of  the  Gospels,  Books  of  Travels,  Histories  of  the  Church  and  of 
Doctrines  ;  Treatises  on  the  Life  of  Christ,  and  Grammatical  Authorities  on 
the  New  Testament.  His  thanks  are  specially  due  to  Professor  T.  J. 
Conant,  D.D.,  of  Brooklyn,  N.  Y.,  for  facilities  in  consulting  rare  and  valu- 
able works. 

In  sending  forth  this  volume,  the  author  is  sensible  that  it  falls  short  of 
that  perfect  standard  which  has  been  his  aim.  But  if  others  are  excited  by 
it  to  share  in  these  spiritual  treasures,  his  highest  anticipations  will  be  real- 
ized, and  he  will  rejoice  that  God  is  glorified. 

Ballston  Sfa,  N.  Y.,  May,  1870. 

REVISED  EDITION. 

After  twenty-five  years,  since  the  publication  of  this  volume,  the  author 
has  again  gone  over  it,  making  some  necessary  changes,  corrections,  and 
additions,  and  bringing  it  up  as  near  as  possible  to  the  present  state  of  textual 
criticism.  An  index  has  been  provided  for  this  as  for  the  other  volumes  of 
the  series. 

HiGHTSTOWN,  N.  J.,  March,  1896. 


INTRODUCTORY    REMARKS 


GENERAL  REMARKS  UPON  THE  FOUR  GOSPELS. 

The  four  Gospels  were  written  during  the  last  sixty  years  of  the  first  cen- 
tury of  the  Christian  era.  They  bear  the  evident  marks  of  that  particular 
age,  its  peculiar  impress  of  thought  and  reasoning,  and  the  special  forms  of 
the  Greek  language  then  prevalent  among  Jewish  writers.  The  severest 
scrutiny  has  not  been  able  to  detect  in  them  any  trace  of  a  later  age.  In- 
deed, their  high  character,  and  their  superiority  to  the  Christian  literature  of 
the  age  immediately  succeeding,  show  that  they  could  not  have  been  the 
product  of  that  age  ;  and  at  the  same  time  point  unmistakably  to  the  train- 
ing which  the  Apostles  received  under  the  ministry  of  Jesus  and  to  the  gifts 
and  inspiration  of  the  Spirit  bestowed  upon  them  and  their  followers. 

It  is  a  well-attested  fact  that  the  four  Gospels  were  received  by  the  early 
cliurches  as  autlwritative  inspired  toritijigs.  Clement  of  Rome,  supposed  by 
many  to  be  the  fellow-laborer  of  Paul,  and  mentioned  in  Phil.  4  :  3,  in  his 
Epistle  to  the  Corinthians,  written  probably  about  A.D.  68,  but  not  later 
Ihan  A.D.  97,  quotes  passages  to  be  found  in  the  first  three  Gospels, 
but  makes  no  reference  to  the  fourth  Gospel,  as  he  wrote  either  before 
or  about  the  time  that  the  latter  appeared.  Ignatius,  in  a  letter  writ- 
ten just  before  his  martyrdom  between  A.D.  107  and  116,  quotes  sev 
eral  passages  from  the  Gospels  of  Matthew  and  John ;  and  Polycarp,  in 
a  letter  written  about  the  same  time,  makes  several  quotations  from  the 
Gospel  of  Matthew,  and  gives  indirect  but  valid  testimony  to  the  Gospel  of 
John.  Barnabas,  who  wrote  a  little  earlier,  probably  in  the  last  decade  of 
the  first  century,  quotes  from  Matthew  with  apparent  reference  to  Luke 
and  John.  One  of  his  quotations  from  Matthew  is  introduced  by,  "  It  is 
written,"  the  usual  formula  of  citing  an  authoritive  divine  revelation,  thus 
treating  it  as  a  part  of  the  Holy  Scriptures.  Justin  Martyr,  in  his  Apology 
and  Dialogue,  A.D.  139,  speaks  of  the  "  Memoirs  of  the  Apostles,"  "  composed 
by  his  Apostles  and  followers,  which  are  called  Gospels,"  and  says  that  they 
were  read  in  connection  with  the  prophets  of  the  Old  Testament  in  the  as- 
semblies of  Christians  on  the  Lord's  day,  thus  placing  the  Gospels  by  the 
side  of  the  Prophets  in  authority. 


VI  INTRODUCTORY    REMARKS. 

As  early  as  A.D.  170,  two  Harmonies  of  the  Gospels  had  been  prepared  by 
two  learned  men  respectively  :  Theophilus,  pastor  at  Autioch  in  Syria, 
and  Tatian,  who  had  been  a  disciple  of  Justin  Martyr.  Tatian  called  hie 
Diatessaron,  that  is,  the  Gospel  according  to  the  four.  Irenseus,  a  disciple 
of  Polycarp,  and  pastor  at  Lyons  A.D.  177,  refers  to  the  general  use  of  the 
four  Gospels  as  authoritative  records.  He  quotes  about  400  passages  from 
them  and  says,  "  Such  is  the  certainty  in  respect  to  the  Gospels  that  even 
the  heretics  bear  testimony  to  them."  The  Muratorian  fragment,  written 
about  A.D.  170,  describes  the  Gospels  of  Luke  and  John  as  the  third  and 
fourth.  The  first  lines  of  the  fragment  which  referred  to  Matthew  and 
Mark  have  perished,  though  the  imperfect  sentence,  with  which  it  begins, 
evidently  applies  to  Mark.  Thus  the  order  of  the  Gospels  was  the  same 
then  as  now.  Clement  of  Alexandria,  President  of  the  celebrated  Catecheti- 
cal school  at  Alexandria,  about  A.D.  190,  one  of  the  most  learned  men  of  his 
age,  and  who  had  traveled  much  and  had  made  extensive  researches  and  en 
joyed  the  instruction  of  many  of  the  best  teachers  who  had  either  seen  the 
Apostles  or  those  who  had  received  from  them  instruction,  speaks  of  "  the 
four  Gospels  which  have  been  handed  down  to  us  "  in  contrast  to  an  apo- 
cryphal Gospel  used  by  certain  heretics.  Tertullian,  in  his  work  against 
Marcion,  about  A.D.  208,  mentions  four  Gospels,  two  of  them  as  the  work  of 
the  Apostles  John  and  Matthew,  and  two  of  apostolic  men,  Luke  and  Mark 
and  defends  their  apostolic  origin  and  authority. 

So  also  we  have  in  the  writings  of  heretics  and  pagans  important  testi 
mony  to  the  general  reception  of  the  Gospels  by  the  early  Christians  as  au- 
thoritative inspired  writings.  Irenseus  thus  speaks  of  heretics  appealing  to 
them,  "  Every  one  of  them  endeavors  to  establish  his  doctrine  by  making 
these  his  point  of  departure."  Valentinus,  in  the  early  part  of  the  second 
century,  quotes  the  Gospels,  especially  that  of  John.  A  disciple  of  the  lat- 
ter, named  Ptolemy,  quotes  from  Matthew  and  John  ;  and  another  follower, 
named  Heracleon,  wrote  a  commentary  on  the  Gospel  of  John.  So  also 
Basilides,  between  A.D.  117  and  138,  wrote  a  work  to  explain  the  Gospels ; 
and  Marcion,  about  the  middle  of  the  second  century,  first  made  use  of  th» 
four  Gospels,  and  afterward  rejected  all  except  Luke,  and  that  mutilated  to 
suit  himself;  and  Tatian  as  early  as  A.D.  170  wrote,  as  already  noticed,  a 
harmony  of  the  Gospels.  Celsus,  a  heathen  writer,  wrote  against  Christi- 
anity about  the  middle  of  the  second  century.  He  shows  a  knowledge  of 
the  four  Gospels,  and  treats  them  as  written  by  the  disciples  of  Jesus.  So 
also  did  Porphyry  in  the  third  century,  and  the  Emperor  Julian  in  the  fourth. 
Both  heretical  and  pagan  writers  would  have  treated  the  Gospels  as  fabrica- 
tions of  a  later  age  if  it  had  been  possible.  They  could  not  deny  that  they 
were  written  by  the  Apostles  and  apostolic  men ;  and  their  treatment  of 
them  is  an  evidence  that  they  were  received  by  the  churches  as  inspired 
records. 


INTRODUCTORY    REMARKS.  vii 

It  may  be  added  that  the  Syriac  Peshito  Version,  which  was  confessedly 
not  made  later  than  the  close  of  the  second  century,  and  probably  near  the 
middle,  and  the  old  Latin  Version,  made  as  early  as  the  middle  ot  the  second 
century,  and  probably  earlier,  each  contain  the  four  Gospels.  But  these  sup- 
pose their  Greek  originals  before  them,  and  that  they  had  had  a  previous  hia- 
tory,  and  were  reflfarded  as  constituting  a  part  of  the  Holy  Scriptures. 

THE    UNITY  OP   THE  GOSPELS.  i 

The  four  Gospels  present  only  one  divine  record,  but  from  four  points  of  view. 
Early  Christian  writers  nol^ced  this  design,  and  were  accustomed  to  explain 
and  illustrate  it  and  the  peculiarities  of  the  Gospels  by  the  Cherubim  of 
Ezekiel  (ch.  1).  Thus  to  Matthew  was  assigned  the  symbol  of  the  man,  to 
Mark  that  of  the  lion,  to  Luke  that  of  the  ox,  and  to  John  that  of  the  eagle. 
If  we  may  indeed  use  these  symbols,  I  would  suggest  the  lion  as  pointing  to 
the  kingly  ofHce  of  Christ  as  presented  by  Matthew ;  the  ox  to  the  priest- 
hood of  Christ,  the  laboring  victim  and  priest,  as  presented  by  Mark  ;  the 
man  to  the  humanity  of  Christ,  the  Redeemer  and  Mediator,  as  presented  by 
Luke ;  and  the  eagle  to  the  prophetical  office  of  Christ,  the  deep,  spiritual 
Teacher,  as  presented  by  John. 

I  can  not  better  close  this  brief  reference  to  the  Gospels  than  by  giving 
Professor  Ellicott's  condensed  summary  of  the  principal  points  in  which  the 
four  evangelical  narratives  are  distinguished  from  each  other 

"  I.  In  regard  to  their  external  features  and  characteristics 

"  The  point  of  view  of  the  first  Gospel  is  mainly  Israelitic  ;  of  the  second, 
Gentile ;   of  the  third,  universal ;   of  the  fourth.  Christian. 

'•The  general  aspect,  and,  so  to  speak,  physiognomy  of  the  first,  mainly,  is 
Oriental ;  of  the  second,  Roman ;  of  the  third,  Greek ;  of  the  fourth, 
spiritual. 

"  The  style  of  the  first  is  stately  and  rhythmical ;  of  the  second,  terse  and 
precise  ;  of  the  third,  calm  and  copious ;  of  the  fourth,  artless  and  colloquial. 

"  The  most  striking  c7iaraeteristic  of  the  first  is  symmetry  ;  of  the  second, 
compression  ;  of  the  third,  order ;  of  the  fourth,  system. 

"Tlie  thought  and  language  of  the  first  are  both  Hebraistic  ;  of  the  third, 
both  Hellenistic ;  while  in  the  second,  the  thought  is  often  Occidental, 
though  the  language  is  Hebraistic ;  and  in  the  fourth,  the  language  is  Hel- 
lenistic, but  the  thought  Hebraistie. 

"  II.  In  respect  to  their  subject-matter  and  contents  : 

"  In  the  first  Gospel  we  have  narrative  ;  in  the  second,  memoirs ;  in  the 
third,  history ;  in  the  fourth,  dramatic  portraiture. 

"  In  the  first  we  have  often  the  record  of  events  in  their  accomplishment ; 
In  the  second,  events  in  their  detail ;  in  the  third,  events  in  their  connec- 
tion ;  in  the  fourth,  events  in  relation  to  the  teaching  springing  from 
them. 


INTRODUCTORY    REMARKS. 


"  Thus  in  the  lirst,  we  more  often  meet  with  the  notice  of  impressions  ;  in 
the  second,  of  facts  ;  in  the  third,  of  motives  ;  in  the  fourth,  of  words  spoken. 

"  And  lastly,  the  record  of  the  first  is  mainly  collective  and  often  antitheti- 
cal ;  of  the  second,  graphic  and  circumstantial ;  of  the  third,  didactic  and 
reflective ;  of  the  fourth,  selective  and  supplemental. 

"  III.  In  respect  to  iheir  portraiture  of  our  Lord,  the  first  Gospel  presents 
Him  to  us  mainly  as  the  Messiah  ;  the  second,  mainly  as  the  God-man  ;  the 
third,  as  the  Redeemer ;  the  fourth,  as  the  only-begotten  Son  of  God." — 
Professor  Mlicott's  Lectures  on  the  Life  of  Christ,  p.  46,  note. 

THE    "VTRITEIl    OF    THE   FIRST    GOSPEL. 

Matthew,  the  writer  of  the  first  Gospel,  was  also  called  Levi,  the  son  ot 
Alphaeus.  Mark  3  :  14 ;  Luke  5  :  27.  See  on  Matt.  9  :  9.  His  residence 
was  at  Capernaum,  and  his  profession  a  publican,  or  receiver  of  customs  at 
that  port  on  the  Sea  of  Galilee  under  the  Roman  Government.  His  great 
humility  is  shown  in  styling  himself  "  Matthew  the  Publican,"  eh.  10  :  3  ;  in 
his  comparative  silence  in  regard  to  leaving  all  and  following  Jesus,  and  to  the 
great  feast  he  gave  at  his  house,  both  of  which  are  told  us  by  Luke  (5  :  28, 
29).  His  name  appears  for  the  last  time  in  the  New  Testament  among  the 
eleven  in  Acts  1  :  13.  Tradition  assures  us  that  he  preached  the  Gospel  for 
several  years  in  Palestine.  The  earlier  traditions  state  that  he  died  a  na- 
tural death  ;  but  a  later  one  says  that  he  suffered  martyrdom  in  Ethiopia. 

THE    LAKGtJAGE    IN    WHICH    MATTHEW    WKOTE. 

Papias  of  Hierapolis,  in  the  beginning  of  the  second  century,  tells  us  that 
Matthew  "  wrote  his  Words  of  Jesus  in  Hebrew  (that  is,  Aramaic),  and  each 
according  to  his  ability  interpreted  it."  His  statement  is  confirmed  by 
Irenaeus,  Eusebius,  Origen,  Epiphanius,  Jerome,  and  others. 

But  the  Greek  copy  of  Matthew  appears  to  be  an  original  work,  not  a 
translation  ;  for — 

Ist.  The  quotations  of  Matthew  from  the  Old  Testament  conform  most  gen- 
•  erally  with  the  Septuagint  Greek  Version. 

2d.  The  verbal  correspondence  between  the  Gospel  of  Matthew  and  those 
of  Mark  and  Luke,  especially  in  their  report  of  the  sayings  of  Jesus,  is  diffi- 
cult to  account  for  on  the  supposition  that  the  Gospel  of  Matthew  is  a  trans 
lation. 

3d.  All  the  Versions,  even  the  Peshito  Syriac,  the  language  in  wliich  the 
Gospel  is  said  to  have  been  originally  written,  conform  to  the  present  Greek 
text. 

4th.  All  the  quotations  of  the  early  writers  are  from  the  Greek  copy. 

And  further  it  should  be  noted : 

Ist.  That  at  the  time  when  Matthew  wrote,  Greek  was  fast  superseding  the 
Hebrew,  even  in  Palestine,  and  was  understood  by  the  mass  of  the  people  ; 


INTRODUCTORY    REMARKS. 


that  Greek  was  more  suitable  for  a  book  of  perraauent  and  universal  value  ; 
and  that  James  and  the  author  of  the  Epistle  to  the  Hebrews  wrote  to  the 
Jews  in  Greek. 

2d.  That  Epiphanius,  although  he  asserts  that  Matthew  wrote  his  Gospel 
originally  in  Hebrew,  speaks  of  it  as  that  used  by  the  Nazarenes  and 
Ebionites. 

3d.  That  Jerome  thought  he  had  discovered  the  Hebrew  Gospel  of  Mat- 
tView  in  the  one  used  by  the  Nazarenes  ;  but  afterward  he  found  reason  to 
doubt  it. 

4th.  That  although  so  many  of  the  early  writers  assert  that  Matthew  origi- 
nally wrote  his  Gospel  in  Hebrew,  yet  we  do  not  find  that  any  of  them  ever 
used  it  or  saw  it.  Hence  if  there  ever  was  a  Hebrew  copy,  it  must  have 
been  lost  very  early,  soon  after  the  destruction  of  Jerusalem. 

The  above  facts  and  statements  can  be  harmonized  in  two  ways.  First, 
we  may  suppose  Matthew  to  have  written  his  Gospel  both  in  Hebrew  (Ara- 
maic) and  Greek.  Or,  second,  we  may  regard  the  Greek  test  as  the  original, 
and  the  Hebrew  Gospel  as  drawn  from  it  and  more  or  less  disfigured  ;  and  the 
assertion  of  an  original  Hebrew  text  to  rest  on  a  misunderstanding  of 
Papias.  Tischendorf  very  satisfactorily  explains  the  latter  tlieory  as  fol- 
lows: 

"From  the  Epistle  of  Paul  to  the  Galatians,  we  gather  that  thus  early 
there  was  a  Judaizing  party.  This  party  spirit  broke  out  even  more  fiercely 
after  the  destruction  of  Jerusalem.  There  were  two  parties  among  these  Ju- 
daizers :  the  Nazarenes  and  the  Ebionites.  Each  of  these  parties  used  a 
Gospel  according  to  Matthew,  the  one  party  using  a  Greek  text  and  the 
other  a  Hebrew.  That  they  did  not  scruple  to  tamper  with  the  text  is  pro- 
bable from  that  very  sectarian  spirit.  The  text,  as  we  have  certain  means 
of  proving,  rested  upon  our  received  text  of  Matthew,  with,  however,  occa- 
Bional  departures,  to  suit  their  arbitrary  views.  When,  then,  it  was  reported 
in  later  times,  that  these  Nazarenes,  who  were  one  of  the  earliest  ChrisLian 
sects,  possessed  a  Hebrew  version  of  Matthew,  what  was  more  natural  than 
that  some  person  or  other  tlms  falling  in  with  the  pretensions  of  this  sect, 
should  say  that  Matthew  was  originally  written  in  Hebrew,  and  that  the 
Greek  was  only  a  version  of  it  ?  How  far  these  two  sects  differed  from  each 
other  no  one  cared  to  inquire  ;  and  with  such  separatists  as  the  Nazarenes, 
who  withdrew  to  the  shores  of  the  Dead  Sea,  it  would  not  have  been  easy  to 
attempt. 

"  Jerome  supports  us  in  this  clearing  up  of  Papias'  meaning.  Jerome, 
who  knew  Hebrew,  as  other  Latin  and  Greek  fathers  did  not,  obtained  in 
the  fourth  century  a  copy  of  this  Hebrew  Gospel  of  the  Nazarenes,  and  at 
once  asserted  that  he  had  found  the  Hebrew  original.  But  when  he  looked 
more  closely  into  the  matter,  he  confined  himself  to  the  statement  that  many 
supposed  that  this  Hebrew  text  was  the  original  of  Matthew's  Gospel.     He 


INTRODUCTORY    REMARKS. 


translated  it  into  Latin  and  Greek,  and  made  a  few  observations  of  Lis  own 
on  it. 

"  From  these  observations  of  Jerome,  as  well  as  from  other  fragments,  wo 
must  conclude  that  this  notion  of  Papias — in  which  several  learned  men  of 
our  day  agree — that  the  Hebrew  was  the  original  text  of  Matthew,  can  not 
be  sulistantiated  ;  but,  on  the  contrary,  this  Hebrew  has  been  drawn  from 
the  Greek  text,  and  disfigured,  moreover,  here  and  there  with  certain  arbi- 
trar7  changes.  The  same  is  applicable  to  a  Greek  text  of  a  Hebrew  Gospel 
in  use  among  the  Ebionites.  This  text,  from  the  fact  that  it  was  in  Greek, 
was  better  known  to  the  church  than  the  Hebrew  version  of  the  Nazarenes. 
But  it  was  always  regarded,  from  the  earliest  times,  as  only  another  text  of 
Matthew's  Gospel.  This  explains  what  Papias  had  said  about  several  trans- 
lations of  Matthew." — Tischendorf's  When  were  our  Gospels  written? 
pp.  114-117. 

TIME  OP  THE  WRITING. 

The  time  when  Matthew  wrote  his  Gospel  can  not  be  exactly  determined. 
The  early  Christian  writers  are  unanimous  in  their  testimony  that  he  wrote 
first  of  the  Evangelists.  It  must  have  been  several  years  after  the  crucifix- 
ion (ch.  27  :  8  ;  28  :  15),  and  before  the  destruction  of  Jerusalem  (ch.  24  :  15). 
Some  think  it  was  composed  as  early  as  A.D.  37  ;  others  as  late  as  A.D.  63. 
The  most  probable  date  is  somewhere  between  A.D.  42  and  A.D.  58. 

SPECIAIi  DESIGN. 

Matthew  wrote  for  Jewish  converts.  Hence  there  are  fewer  interpretationa 
of  Jewish  customs,  laws,  and  localities  than  in  the  other  Gospels.  He  was 
familiar  with  the  Hebrew  Scriptures,  and  deeply  imbued  with  their  spirit. 
His  chief  design  seems  to  have  been  to  give  such  an  account  of  the  history  of 
Jesus  as  to  show  that  he  was  Tlie  Messiah  foretold  hy  the  prophets,  the  Spirit- 
ual  King  of  the  Israel  of  God.  Hence  he  gives  his  lineage  as  the  Son  of 
David,  and  the  account  of  the  wise  men  of  the  East  who  acknowledged  his 
kingly  office  and  presented  to  him  royal  homage  and  royal  gifts.  He  ex- 
hibits the  kingly  manner  and  power  of  Jesus  in  all  that  he  did.  It  was  by 
J  his  word  (ch.  8  :  8,  16  ;  15  :  23  ;  24  :  35),  illustrating  the  Scriptures, 
''  Where  the  word  of  a  king  is,  there  is  power."  In  the  decisions  of  the  final 
judgment  he  is  represented  as  king  (ch.  25  :  34) ;  and  the  Gospel  closes  with 
a  declaration  of  sovereign  power  and  with  a  royal  command  and  promise, 
ch.  28  :  18-20. 

In  the  accomplishment  of  this  design,  Matthew  selects  those  items  in  the 
history  of  Jesus  which  are  best  suited  to  his  purpose.  Especially  does  he 
record  those  events  in  which  the  prophecies  of  the  Old  Testament  were  ful- 
filled. Thus  he  begins  his  Gospel  by  appealing  to  a  genealogical  record  of 
acknowledged  authority  among  the  Jews,  proving  that  Jesus,  according  to 
prophecy  and  the  universal  expectation  of  the  Jews,  was  the  Son  of  David 


INTRODUCTORY    REMARKS.  xi 


In  his  miraculous  conception,  in  the  place  of  his  birth,  in  his  exile  in  Ejrypt, 
in  the  massacre  at  Bethlehem,  and  in  his  residence  at  Nazareth,  Matthew 
points  out  marked  and  distinct  fulfillments  of  i)rophecy. 

So  also  does  he  show  that  Jolm  the  Baptist  came  as  the  harbinger  of 
Christ,  and  that  he  was  the  Elijah  that  should  come,  according  to  prophetic 
announcements. 

Proceeding  to  the  ministry  of  Jesus,  Matthew  points  to  his  dwelling  at 
Capernaum,  his  healing  the  sick  and  bearing  the  sorrows  of  the  comfortless, 
his  retiring  from  public  observation,  and  his  unostentatious  character  and 
manner,  the  hardness  of'heart  exhibited  by  the  Jews,  the  use  of  parables  by 
Jesus,  and  the  hypocrisy  and  traditi(ms  of  the  Scribes  and  Pharisees,  as  ful- 
filling the  predictions  of  the  prophets.  So  also  in  the  last  days  and  suffer- 
ings of  Christ,  Matthew  shows  Scripture  to  have  been  fulfilled  in  the  tri 
umphal  entry  into  Jerusalem,  in  the  desecration  of  the  temple  by  the  buyers 
and  sellers,  in  the  children  in  the  temple  singing  hosannas  to  Jesus  as  the 
Son  of  David,  in  the  Jewish  people  rejecting  Jesus,  the  head-stone  of  the 
corner,  in  his  approaching  sufferings  (ch.  26  :  24,  54),  in  the  scattering  of  his 
disciples,  in  disposing  of  the  thirty  pieces  of  silver  for  the  potter's  field,  and 
in  the  soldiers  parting  the  raiment  of  Jesus  and  casting  lots  upon  his  ves- 
ture. 

The  resurrection  of  Jesus  he  proves  by  the  testimony  of  reliable  witnesses, 
and  gives  the  Jewish  account  of  the  disappearance  of  the  body  of  Jesus,  a 
simple  statement  of  which  was  enough  to  prove  its  untruthfulness. 

Thus  does  Matthew  prove  that  Jesus  was  unmistakably  the  Messiah  fore- 
told by  Scripture.  His  argument  was  complete  and  incontestable  to  the 
Jew  who  placed  unlimited  confidence  in  the  sure  word  of  prophecy. 

ARRANGEMENT. 

Matthew's  Gospel  bears  marks  of  a  definite  arrangement.  He  groups  and 
classifies,  giving  particularly  the  sayings  of  Jesus,  not  always  in  their  chro- 
nological order,  but  rather  according  to  their  nature  and  to  the  purpose  he 
had  in  view  in  proving  Josus  to  be  the  Messiah.  His  style  and  manner  is 
very  much  what  we  would  naturally  expect  from  one  who,  as  a  publican, 
had  been  accustomed  to  arrange,  classify,  and  make  systematic  reports. 
The  principal  divisions  are : 

1.  The  nativity  and  infancy  of  Jesus,  chs.  1,  2. 

2.  The  ministry  of  John  the  Baptist ;  the  baptism  and  temptation  of  Jesus, 
ch.  3-4  :  11. 

3.  The  beginning  of  Christ's  ministry  in  Galilee ;  sermon  on  the  mount, 
and  a  group  of  miracles,  ch.  4  :  12-9  :  38. 

4.  His  Apostles  commissioned  and  sent  forth  to  preach  the  gospel  of  his 
kingdom,  ch.  10. 

6.  The  relation  of  Jesus  to  different  classes,  to  John  and  his  disciples,  to 


xu  INTRODUCTORY    REMARKS. 

the  Pharisees,  to  humble  inquirers  and  to  his  followers.     The  enuiitj  of  the 
Pharisees  taking  an  organized  form,  chs.  11,  12. 

6.  A  series  of  parables  on  the  nature  of  his  kingdom,  followed  by  an  ac- 
count of  his  miracle-working  power,  chs.  13,  14. 

7.  The  increased  opposition  of  the  Pharisaic  party,  ch.  15-16  :  12- 

8.  Revelation  to  his  disciples  of  his  sufferings,  ch.  16  :  13-17  :  23. 

9  Duty  of  his  followers  in  relation  to  civil  government,  and  to  one  an- 
other, especially  in  regard  to  offenses,  ch.  17  :  24-18  :  35. 

10.  Last  journey  from  Galilee  to  Jerusalem,  chs.  19,  20. 

11.  The  triumphal  entry  into  Jerusalem.  Opposition  of  the  Scribes  and 
Pharisees,  who  are  denounced,  chs.  21-23. 

12.  Discourse  on  the  destruction  of  Jerusalem,  his  second  coming,  and  the 
end  of  the  world,  chs.  24,  25. 

13.  The  sufferings  and  death  of  Jesus,  chfl.  26,  27. 
14  His  resurrection,  ch.  28. 

NOTE  TO  THE  REVISED  EDITION. 

The  first  three  Gospels  are  called  the  Synoptic  Gospels,  meaning  those  look- 
ing together,  since  they  view  Clirist  from  a  similar  standpoint,  relating  similar 
events  in  similar  language.  The  question  regarding  their  original  sources  is 
an  interesting  one,  but  largely  theoretical.  Doubtless  an  oral  gospel  preceded 
the  written  ones.  Memory  was  cultivated,  both  by  teachers  and  pupils.  It 
often  took  the  place  of  the  written  page.  Jewish  rabbins  had  their  oral  law 
in  their  memory,  and  could  also  repeat  large  portions  of  their  sacred  writings. 
So  we  must  believe  that  the  apostles  and  early  teachers  held  in  memory  much 
of  our  Lord's  words  and  deeds,  wliich  they  related  in  similar  language.  To 
this  must  be  added  the  element  of  inspiration.  Jesus  had  promised  the 
apostles  that  the  Spirit  would  bring  all  to  their  remembrance  which  he  had 
said  to  them  (Jolin  14  :  20).  We  should  also  expect  the  Spirit's  guidance  in 
the  design  and  selection  of  matter  of  each  Gospel. 

In  regard  to  Matthew's  Gospel  I  incline  to  the  belief  that  he  wrote  it  first 
in  the  Aramaic  and  then  in  tlie  Circek,  the  latter  not  a  mere  translation  of 
the  former;  and  that  Matthew's  Gospel  was  tlie  earliest  of  the  four.  This 
accords  with  the  testimony  of  early  Cliristian  v>riters,  the  order  in  which  they 
are  early  named,  and  were  placed  in  the  canon.  It  agrees  also  with  the 
Divine  plan,  that  the  Gospel  was  to  the  Jew  first  (^latt.  10  :  5,  6;  Rom.  1  : 
16).  Josephus  did  the  same  with  his  Jewisli  War,  of  which  the  Greek  copy 
only  remains.  When  the  Greek  Matthew  was  circulated  among  Christians, 
who  were  largely  Gentiles  and  Grecian  Jews,  it  naturally  superseded  the 
Hebrew. 

"Matthew  is  the  opening  book — the  Genesis — of  the  new  covenant.  .  .  The 
Gospel  according  to  Matthew  conducts  us  from  the  position  of  the  Old  Tes- 
tament to  that  of  the  New  "  {Dr.  H.  G.  Weston).  And  Matthew  prepares  the 
way  for  Mark  and  Luke ;  and  the  Synoptics  for  John. 


SYNOPTICAL  VIEW  OF  THE  FOUR  GOSPELS. 


The  chronology  of  the  Gospels  is  in  many  respects  undetermined.  The  dm^- 
tiou  of  Christ's  ministry  is  much  disputed.  It  continued  at  least  two  and  one 
half  years  ;  for  John  in  his  Gospel  mentions  three  Passovers,  John  2  :  13;  6:4; 
13  :  1.  If  the  feast  (or  "a  feast  of  the  Jews")  mentioned  in  John  5  :  1  be  also  re- 
garded as  a  Passover,  then  his  i)ublic  ministry  continued  about  three  years  and  a 
half.  But  if  the  feast  was  tliat  of  Purim  (Esther  9  :  26),  as  many  suppose,  occur- 
ring a  month  before  the  Passover  of  John  6  :  4,  then  must  we  assign  the  shorter 
term  to  his  public  ministry.  Although  certainty  may  not  be  attained,  yet  the 
amount  of  labor'that  Jesus  performed,  and  tlie  time  required  for  his  three  preach- 
ing tours  throughout  Galilee,  before  tlie  Passover  mentioned  in  John  6  :  4,  iucUue 
us  to  regard  the  feast  of  John  5  :  1  as  also  a  Passover.  In  accordance  M'ith  this 
view  the  following  table  is  arranged,  and  the  probable  chronological  order  and 
harmony  given ;  but  where  cither  is  quite  doubtful,  or  beset  with  special  diffi- 
culty, the  references  are  printed  in  heavy  type.  The  reasons  for  the  arrangement 
are  given  by  the  author  in  his  Harmony  of  the  Gospels. 

I.    Events  connected  with  the  Birth  and  Childhood  of  Jesds. 
A  period  of  about  thirteen  aud  a  half  years,  from  B.C.  6  to  a.d.  8. 


SECT.  SUBJECT 

1.  Luke's  Preface 

2.  .Toliirs  lutroduction 

3.  The  Genealogies 

4.  Annunciation  of  John's  Birth  

5.  Annunciation  of  the  Birth  of  Jesus  . . . 

6.  Mary  visits  Elizabetli 

7.  TheBirth  of  John  the  Baptist 

8.  An  Angel  appears  to  Joseph 

9.  Biith  of  Jesus 

10.  The  Visit  of  the  Shepherds 

11.  The  Cireumcision 

12.  Presentation  in  the  Temple 

13.  Temporary  Return  to  Nazareth 

14.  Agahi  at  Bethlehem  ;  Visit  of  tlie  Magi. 

15.  Plight  into  Egypt 

16.  Herod's  Massacre  of  the  Children 

17.  Return  and  Residence  at  Nazareth 

18.  Childhood  of  Jesus 


1  :  18-23 
1  :  24,  25 


2  :  1-12 
2  :  13-15 
2  :  16-18 
2  :  19-23 


LUKE. 

:  1-4 


2.3-38 

5-25 

20-38 

39-56 

57-80 


1-7 

8-20 

21 

22-38 

39 


:  40 
:  41-52 


JOHN. 

iVi-ii' 


II.    Announcement  and  Introduction  of  Christ's  Public  Ministry. 
About  one  year,  from  the  spring  of  a.d.  26  to  that  of  a.d.  27. 

19.  The  Ministry  of  John  the  Baptist 3  :  1-12      11:1-8        13:  1-18      I  

20.  The  Baptism  of  Jesus 3:13-17       1:8-11      '3:21-23    |   

21.  The  Temptation 4:1-11  1:12.13      4:1-13 

22   Testimony  of  John  to  Jesus I 


1  :  15-34 


SYNOPTICAL   VIEW   OF    THE   GOSPELS. 


SECT.                               SUBJECT. 

23.  Jesus  gains  Disciples  ;  returns  to  Gali- 
lee  

MATT. 

MARK. 

LUKE. 

JOHN. 

1  •  35-51 

24.  The  Marriage  at  Cana 

2  •  1  11 

25.  Visits  Capernaum 

2:  12 

III.    From  the  First  Passover  op  Christ's  Public  Ministry  tWTiL  the 

Second. 
One  year,  from  April,  a.d.  n't,  to  April,  a.d.  28. 

26.  At  the  Passover ;  the  Traders  expelled. 

27.  Visit  of  Nicodemus 

28.  Jesus  remains  in  Judea   

29.  Further  Testimony  of  John  the  Baptist. 

30.  John  Imprisoned    

31.  Jesus  departs  for  Galilee ... 

32.  Discourses  with  the  Woman  of  Sychar. 
3.3.  Teaches  publicly  in  Galilee 

34.  Heals  a  Nobleman's  Son 

35.  Rejected  at  Nazareth 

36.  Makes  Capernaum  his  Residence 

37.  Four  called  as  Constant  Attendants. . . 

38.  A  Demoniac  healed  in  the  Sj-nagogue. . 

39.  Heals  Peter's  Wife's  Mother 

40.  First  Preaching  Tour  throughout  Gali- 

lee  

41.  The  Miraculous  Draught  of  Fishes 

42.  Sermon  on  the  Mount 

43.  A  Leper  healed 

44.  Heals  a  Paralytic 

45.  The  Call  of  Matthew 


4:  13 
4 :  13-16 
4:  18-22 

8Vi4^i7 

4:23-25 

5:' 1-7:  29 
8:  1-4 
9:  2-8 
9:9 


12:  1-8 
12  :  9-14 
12  :  15-21 


8:5-13 


11  :  2-19 
11  :  20-30 


IV.    From  the  Second  Passover  until  the  Third. 
From  April,  a.d.  28,  to  April,  a.d.  29. 

At  the  Passover ;  Heals  the  Impotent 

Man 

Plucking  the  Ears  of  Grain 

Healing  the  Withered  Hand 

Withdraws  to  the  Sea  of  Galilee 

The  Twelve  Apostles  chosen 

The  Sermon  in  the  Plain        

Healing  of  the  Centurion's  Servant. . . 

Raises  a  Widow's  Son  at  Nain 

John's  Message  to  Jesus 

Upbraiding  the  Cities  of  Galilee 

Anointed  by  a  Penitent  Woman 

Second  Circuit  of  Galilee  

A  Blind  and  Dumb  Demoniac  healed. . 

A  Sign  demanded  of  .Jesus 

Christ's  Mother  and  Brethren 

Parable  of  the  Sower 

Other  Parables  spoken  to  the  Multitude 
Wheat    and    Tares    explained ;    and 

other  Parables  to  the  Disciples 

The  Tempest  stiljed 

The  Two  Demoniacs  of  Gadara 

Matthew's  Feast 

Discourse  on  Fasting 

Jairus's  Daughter ;  the  Bloody  Issue. 

Healing  of  the  Blind  and  Dumb 

Second  Rejection  at  Nazareth 

Third  Circuit  of  Galilee 

The  Twelve  endowed  and  sent  forth  . . 
They  go  forth  ;  Third  Tour  continued . 
Herod's  Opinion  of  Jesus ;  John's  Be- 

headal 


12:  22-37 
12 :  38-45 

12  :  46-50 

13  :  1-23 
13:^4-35 

13  :  36-53 
i :  18.  2.3-27 

8  :  28-9  : 1 

9  :  10-13 
9  :  14-17 
9 :  18-26 
9  :  27-34 
13  :  54-58 
9:  35-38 
10:  1-12 
11:  1 


14  :  3-12       6  :  14-29 


2:23-28 
3:  1-6 
3 :  7-12 
3  :  13-19 


3:  19-30 

3  :  '31-35 
4:  1-25 
4:26-34 


4:35-41 
5  :  1-21 
2  : 1.5-17 
2  :  18-22 
5  :  22-43 


6:  1-G 


6  :  7-11 
6  :  12,  13 


6:  1-5 
6:6-11 

6  :'  12-16 

6  :  17^9 

7  :  1-10 
7  :  11-17 
7:  18-35 

7  :  36^50 
8:  1-3 


8 :  19-21 
8:4-18 


8:  22-25 
8:26-40 
5  :  29-32 
5  :  33-39 
8  :  41-56 


9:1-5 
9:6 


9:7-9 


2 
3 
3 

3 

i' 
4 
4 
4 

13-25 

1-21 

22-24 

25-36 

3 
4 

19,20 
14 

1 

14 

1^ 
5-42 

1 

14,  15 

4 

4' 

4 

4 
4 

4 
5 

i4,  15 

43-46 
46-54 

16-30 
31 

16-20 
21-28 
29-31 

35-39 

1 

1 
1 

31-37 
3&^1 

42-44 
1-11 

1 

:::::::: 

1 

40-45 

1-12 

13,14 

5 
5 
5 

12-16 
17-26 
27,28 

9 

2 

5:1-47 


SYNOPTICAL   VIEW   OF    THE  GOSPELS. 


SECT.  SUBJECT.  MATT.  MARK.  LUKE. 

75.  Return  of  the  Twelve ... ...  •  ■       0  :  SO,  31  1  9  :  JO 

76.  Feeding  the  Five  Thousand 14  :  13-21     0  :  82-44  9  :  10-17 

77.  Jesus  wuliis  on  the  Sea 14  :  22-36     6  :  45-56 

78.  Discourse  at  Capernaum I    

V.   Fkom  the  Third  Passover  until  the  ensuing  Feast  of  Tabernacles, 


6 :  1-14 
(i :  15-21 
6  :  22-71 


Six  mouths,  from  April  to  October,  a.d.  29. 


Jesus  continues  in  Galilee 

Traditions  of  the  Elders 

The  Canaauitish  Woman 

Deaf  and  Dumb  Man,  etc.,  healed 

Feeds  the  Four  Thousand 

A  Si^n  again  demanded 

The  Leaven  of  the  Pharisees 

Blind  Man  healed 

Visit  to  the  region  of  Caesarea  Philippi . 

Jesus  foretells  his  Death , 

The  Transfiguration  

Healing  the  Dumb  Demoniac 

Jesus  again  foretells  his  Death 

The  Sacred  Tribute 

Contention  among  the  Disciples 

Dealing  with  an  Oflended  Brother,  etc 

On  Forgiveness 

Still  continues  in  Galilee   

Goes  to  tlie  Feast  of  Tabernacles 

Concerning  following  Jesus 


15  :  1-20 
15  :  21-28 
15  :  29-31 

15  :  32-39 
15 :  39-16 :  4 

16  :  4-12 

I'o' :  13-20 
K;  :  21-28 

17  :  1-13 
IT  :  14-21 

17  :  22,  2.3 
IV  :  24-27 
It!  :  1-14 

18  :  15-20 
18  :  21-35 


8:  19-22 


;  1-2,3 
:  24-,30 
:  31-37 
:  1-9 
:  10-12 
;  13-21 
;  22-26 
:  27-30 
31-9  :  1 
:  2-13 
:  14-29 
:  30-32 
:.33 
:  33-50 


9  :  18-21 
9  :  22-27 
9  :  28-36 
9  :  37-43 
9:43-45 

9  :  '46-5d 


9  :  51-56 
9:  57-62 


7:1 


7:2-9 
7:  10 


VI.  From  the  Feast  of  Tabernacles  till  Christ's  Arrival  at  Bethany, 
Six  Days  before  the  Fourth  Passover. 


Six  months,  less  six  days. 


99. 
100. 
101. 
102. 
103. 
104. 
105. 
106. 
107. 
108. 
109. 
110. 
111. 
112. 
113. 
114. 
115. 
116. 

117. 
118. 
119. 
120. 
121. 
122. 
123. 
124. 
185 
126. 
127. 
128. 
129. 
130. 
131. 


Jesus  at  the  Feast ;  teaches  publicly. . 

The  Woman  taken  in  Adultery 

Further  Public  Teaching 

Seventy  instructed  and  sent  forth 

Return  of  the  Seventy 

Reply  to  a  Lawyer ;  Good  Samaritan. . . 
Jesus  at  the  House  of  Martha  and  Mary 

How  to  pray 

Heals  a  Dumb  Demoniac 

Jesus  Dines  with  a  Pharisee 

On  Hypocrisy,  Worldliness,  etc 

Slaughter  of  Certain  Galileans 

A  Bhnd  Man  healed  on  the  Sabbath. , 

The  Good  Shepherd 

Jesus  at  the  Feast  of  Dedication 

Retires  beyond  Jordan 

Heals  an  Infirm  Woman  on  the  Sabbath 
Journeying  and    Teaching;     warned 

against  Herod 

Jesus  hears  of  Lazarus'  Sickness 

Dines  with  a  Chief  Pharisee 

Requirements  of  Discipleship 

Lost  Sheep,  Lost  Silver.  Prodigal  Son. . 

Parable  of  the  Unjust  Judge 

The  Rich  Man  and  Lazarus   

Teaches  Forbearance.  Faith,  etc 

Goes  to  Bethany  and  Raises  Lazarus. . . 

Retires  to  Ephraim 

Passes  through  Samaria  and  Galilee  . . . 
On  the  Coming  of  the  Kingdom  of  God . 

The  Importunate  Widow,  etc 

Finally  leaves  Galilee  ;  on  Divorce 

Blesses  Little  Children 

The  Rich  Young  Ruler 


19  :  1-12 
19  :  13-15 
19  :  16-30 


10  :  1-12 
10  :  1.3-16 
10  :  17-31 


10 :  1-16 
10 :  17-24 
10  :  25-37 

10  :  38-42 
11 :  1-13 

11  :  14-36 

12  :  37-54 

12  :  1-59 

13  :  1-9 


13  :  10-21 
13  :  22-35 


1-24 

25-,35 

1-32 

1-13 

14-31 

1-10 


17  :  11-19 

17  :  20-37 

18  :  1-14 


18  :  15-17 
18  :  18-30 


7:11-8:  1 
8 :  2-11 
8 :  12-59 


9:  1-41 
10  :  1-21 
10 :  22-39 
10:40-42 


11:  1-6 


11 :  7-46 
11 :  47-54 


XVI 


SYNOPTICAL  VIEW  OF   THE  GOSPELS. 


SECT.  SUBJECT. 

132.  Laborers  in  the  Vinej'ard 

133.  Third  Time  foretells  his  Death 

134.  The  Ambitious  Kequest  of  James  and 

John 

135.  Healing  Two  Blind  Men  near  Jericho. . 

136.  Zaccheiis  ;  the  Ten  Pounds 

137.  Jesus  sought  at  Jerusalem  

138.  Arrives  at  Bethany  Six  Days  before  the 

Passover 


MATT. 

MARK. 

LUKE. 

JOHN. 

20  :  1-16 
20 :  17-19 

10  :  32-'^ 

18:31-34 

20  :  20-28 
20  :  29-34 

10  :  35-4.5 
10 :  46-52 

18: '35^3 
19 :  1-28 

11 ':  '55-5' 

10:28 

13:1,9-1 

VII.   The  Last  Passover  Week. 
Seven  days,  April  2ud  to  April  8th,  a.d.  30. 


139. 

140. 
141. 

142. 
143. 

144. 
145. 
146. 
147. 
148. 
149. 
150 
151. 
152. 
153. 
154. 
155. 
156. 
157. 

158. 
159. 

160. 

161. 
162. 

163. 
Ifrl. 

165. 
166. 
167. 
168. 
169. 
170. 
171. 

172. 


First  Day  of  the  Week.     Public  Entry  1 

into  Jerusalem !  21  : 1-11 

Certain  Greeks  desire  to  see  Jesus    |  21  :  17 

Second  Day  of  tM  Week.     The  Barren 

Fig-tree 21 :  18, 19 

The  Temple  Cleansed 21  :  12-16 

Third  Day  of  the  Week.  Withered  Fig- 
tree  21  :  20-22 

In  the  Temple  ;  the  Two  Sons ;  21  :  23-32 

The  Wicked  Husbandmen '  21  :  33-46 

Marriage  of  the  King's  Son 22  :  1-14 

Tribute  to  Csesar 22  :  15-22 

Concerning  the  Resurrection 22  :  iV:33 

The  Great'Commandment j  22  :  .34-40 

Christ  the  Son  of  David     !  22  :  41^6 

Last  Discourse  to  the  Jews 23  :  1-39 

The  Widow's  Mite '    

Reflections  on  theUubelief  of  the  Jews      

Discourse  on  the  Mount  of  Olives 24 

The  Ten  Virgins ;  the  Talents '<  25 

Graphic  Scene  of  the  Judgment ■  25 

Fourth  Day  of  the  Week.     The  Rulers 

conspire I  26 

The  Supper  and  Anointing  at  Bethany    26 
Fifth  Day  of  the  Week.     Preparation 

for  the  Passover i  26 

Sixth  Day  of  the  Week.  The  Passover ;  M  ^r 

Contention  of  the  Twelve j 

Washing  the  Disciples'  Feet 

The  Traitor  pointed  out ;  Judas  with^ 

draws 

Jesus  foretells  the  Fall  of  Peter 

Institutes  the  Lord's  Supper  (1  Cor, 

11  :2;i-26) 26 

Valedictory  Discourse 

"  "         Continued... 

"  "        Concluded. . . 

Christ's  Intercessory  Prayer 

Ao;ain  foretells  the  Fall  of  Peter. 26  ; 

The  Agony  in  Gethsemane 26  ; 

Betrayal  and  Apprehension 26  ; 

Jesus  before  Annas ... 


1-51 
1-30 
31-46 

1-5 
6-16 

17-19 
20 


;  21-25 
26-29 


30-35 
36-46 
47-56 


11 :  1-11 
11:  11 


11 :  15-19 

11:20-26 

11  :  27-33 

12  :  1-12 

12  :  '1.3-17 
12 :  18-27 
1:^  :  28-34 
12 :  35-37 
12:38-40 

12  :  41-44 

13  :  1-^7 


14 :  1,  2 
14  :  3-11 

14 :  12-16 
14:  17 


14 :  18-21 


14 :  22-25 


14  :  26-31 
14  :  .32-42 
14 :  43-52 


19:29-44 


19:45-46 
38 


I  19:4 
1    37, 


20:  1-8 
20  :  9-19 


20  :  20-26 
20 :  27-40 


20:41-44 
20:45-47 
21  :  1-4 

21  :  5^36 


22  :  1,  2 

22:. 3-6 

22  :  7-13 
(22:14-18. 
i   »4-30 


22  :  21-23 
22  :  31-38 


22  :  19,  20 


23:89 
22:  40-46 
22 :  47-53 


173.  Peter  thrice  denies  Christ '26 :  58,69-75  14 :  &4,C6-72   22  :  54-62 

54,63-65 
:  66-71 
:  1 


174  Jesus  before  Caiaphas 26 :  57.59-68  14 :  53.55-65  22 

175  —      -     —         .  _        .       .  -     .  -    ^ 

176 
177 


27:1 
27:2 


178. 
179. 
180. 


The  final  Formal  Examination, 

Jesus  led  to  Pilate 

Remorse  and  Suicide  of  Judas  (Acts 

1  :  18,  19) 27  •.  3-10 

Jesus  before  Pilate 27  :  11-14 

Jesus  before  Herod 

Again  before  Pilate ;  Barabbas i  27  :  15-26 


15:2-5 
15  :  '&-15 


:2-5 
:6-12 
:  13-25 


SYNOPTICAL   VIEW   OF    THE   GOSPELS. 


181.  Scourged  and  delivered  to  be  crucified. 

182.  Led  awav  to  be  crucified — 

las.  The  Crucifixion 

184.  Phenomena  attending  his  Death 

185.  The  Burial 

186.  The  Seventh  Day  of  the  Week.  Sepulchre 

sealed  and  guarded 


MATT. 

27  :  26-30 
27  :  Z\-M 
27  :  35  44 
27  :  45-56 
27  :  57-61 

27  :  62-66 


MARK. 

15  :  16  19 
15  :  20-23 
15  :  ^4-32 
15  :  ;«-41 
15  :  42-47 


LUKE. 

2;3:2o 
2;^  :  26-.33 
23  :  33-43 
2-J  :  44-4!) 
%i  :  50-56 


VIII.   From  Christ's  Resurrection  till  his  Ascension. 
Forty  days,  April  to  May,  a.d.  30. 


187.  The  First  Day  of  the  Week.   The  Resur- 

rection   

188.  Women  visit  the  Sepulchre 

189.  Vision  of  Angels 

190.  Peter  and  John  at  the  Sepulchre. . . 

191.  Jesus  appears  to  Mary  Magdalene.. 

192.  Meets  the  Other  Women 

193.  Report  of  the  Women. 

194.  Report  of  tlie  Watch 

195.  Appears  to  Two  Disciples  and  to  Peter 

(1  Cor.  15  :  5) ' 

196.  Evening  at  thei 'lone  of  the  First  Day  of 

the  Week.    Appears  to  Ten  Apostles 
(1  Cor.  15  :  5) 

197.  Eveainrjatlhe  Close  of  the  First  Day  of 

the  Next  Week.    Appears  to  Eleven 
Apostles 

198.  Appears  to  Seven  Apostles 

199.  Appears  to  above  Five  Hundred  (1  Cor. 

15  :  6) 

200.  He  is  seen  of  James  ;  then  of  all  the 

Apostles.  1  Cor  15 :  7  ;  Acts  1:3-8... 

201.  The  Ascension  (Acts  1  :  9-12) 

202.  John's  Conclusion  of  his  Gospel 


28:  2-4 
28:  1 
28:  5-8 


28 :  9, 10 

28' :  1 1-15 


16: 1-4 
16  :  .5-8 

16  :'  9  " " 

16:  10, 11 

16  :  12, 13 

16:  14 


28:  16 

28  :  16-20     16  :  15-18 


24:1,2 
24  :  3-8 
»4 :  12 


^4  :  9-11 
%\  :  13-35 
24  : 36-49 


16  :  19, 20  '  34  :  50-53 


JOHN. 

19  :  1-16 
19  :  16,  17 
19  :  18-27 
19  :  28-^30 
19  :  31-42 


20:  1,2 


20  :  3-10 
20  :  11-17 


20:  18 


20  :  19-25 


20  .  26-29 

21  :  1-23 


(20:30,31; 
(21:»1,25 


THE  FOUR  GOSPELS;    THEIR  DIVINE  RELATION. 

The  careful  and  devout  student  of  the  Gospels  will  observe  a  relation  be- 
tween them ;  and  that  it  was  no  accident  that  they  are  what  they  are  and 
whe«e  they  are.  The  following  from  Dr.  H.  G.  Weston's  "  Gospel  According 
to  Matthew  "  (p.  8)  is  well  worth  pondering : 

"What  then  are  tlic  Gospels?  They  are  histories  of  redemption  as  ac- 
complished in  the  life,  death,  burial,  and  resurrection  of  our  Lord  Jesus 
Christ.  They  are  neither  memoirs  nor  chronicles,  but  histories,  presenting 
the  redemptive  work  of  Christ  in  its  successive  aspects  and  stages.  Each 
Gospel  prepares  the  way  for  its  successor,  eacli  telling  afresh  the  story  of  the 
life,  death,  and  resurrection  from  its  own  point  of  view,  each  presenting  its 
own  phase  of  the  liistory  of  redemption,  its  own  stage  of  the  redemption  in 
process,  each  beginning  at  a  higher  level  than  the  preceding.  The  Gospels 
are  vitally  related  to  one  another,  and  the  four  constitute  an  organic  whole." 


A  FEW  RECENT  WORKS  REFERRED  TO  IN  THESE  NOTES, 


AND  ACCESSIBLE  TO  GENERAL  READERS. 


Alexander,  Dr.  J.  Addison.  Commentary  on  Matthew.  Charles  Scribner  &  Co.,  654 
Broadway,  New- York. 

Alpord,  Dr.  Henuy.  The  Four  Gospels,  with  a  Critical  and  Exegetical  Commentary, 
Harper  &  Brothers,  New- York. 

Bengbl,  Dr.  J.  A.  Gnomon  of  New  Testament.  A  New  Translation  by  Professors  C.  T. 
Lewis  and  M.  R.  Vincent.    PtTkiupine  &  Higgins,  Philadelphia. 

Coleman,  Dr.  L.    Ancient  Christianity  Esemplilled.    Lippincott  &  Co.,  Philadelphia. 

CoNANT,  Dr.  T.  J.  The  Gospel  by  Mattliew,  Revised  with  Critical  and  Philological  Notes. 
Also,  The  Meaning  and  Use  of  Baplizein,  Philologically  and  Historically  Investigated. 
American  Bible  Union,  32  Great  Jones  Street,  New-Y'ork. 

Ellicott,  Dr.  C.  J.    Historical  Lectures  on  the  Life  of  Christ.    Gould  &  Lincoln,  Boston. 

Hackett,  Dr.  H.  B.    Illustrations  of  Scripture.     Gould  &  Lincoln,  Boston. 

Herzog,  Dr.  Real  Eucj'clopadie.  A  translation  of  this  work  from  the  German  may  bo 
expected  from  Professor  Howard  Osgood,  D.  D. 

KiTTo,  Dr.  J.  Cyclopaedia  of  Biblical  Literature.  Third  Edition.  Edited  by  Dr.  W.  L. 
Alexander.    J.  B.  Lippincott  &  Co.,  Philadelphia. 

Lange,  Dr.  J.  P.  Commentary  on  tlie  Gospel  according  to  Matthew.  Translated  from  the 
German,  with  Additions,  by  Dr.  P.  Schalf.    Charles  Scribner,  New- York. 

Lynch,  Lieut.  William  F.  United  States  Expedition  to  the  Jordan  and  the  Dead  Sea. 
Philadelphia,  Baltimore,  and  London. 

Meyer,  Dr.  II.  A.  W.  Critical  and  Exegetical  Commentary.  A  Translation  from  the 
German,  to  be  published  by  T.  &  T.  Clark,  Edinburgh. 

Nast,  Dr.  William.    C.jmiuutary  on  Matthew.     Poe  &  Hitchcock,  Cincinnati. 

Olshausen,  Dr.  H.  Biblical  Commentary  on  the  New  Testament.  First  American  edition ; 
revised  by  Dr.  A.  C  Keudrick.     Sheldon  &  Co.,  New- York. 

Robinson,  Dr.  E.    Biblical  Researches  in  Palestine,  etc.    Crocker  &  Brewster,  Boston. 

S.MITH,  Dr.  W.  Dictionary  of  the  Bible.  American  Edition ;  revised  and  edited  by  Pro- 
fessor H.  B.  Hackett,  D.D.    Hurd  &  Houghton,  New- York. 

SttBRDr.  R.  Wordsof  the  Lord  Jesus.  Revised  American  Edition.  N.  Tibbals  ifc  Son, 
New-Y''ork. 

TnoLUCK,  Dr.  A.    Sermon  on  the  Mount.    T.  &.  T.  Clark,  Edinburgh. 

Thomson,  Dr.  W.  M.    The  Land  and  The  Book.    Harper  &  Brothers,  New-York. 

Tisohendorp,  Dr.  C.  When  were  Our  Gospels  Written  ?  American  Tract  Society,  New- 
York. 

Trench,  Professor  R.  C.  Notes  on  Parables  ;  on  Miracles,  D.  Appleton  &  Co.,  New- 
York. 

Whedon,  Dr.  D.  D.    Commentary  on  the  Gospels.    Carlton  &  Porter,  New-York. 

Wordsworth,  Dr.  Charles.  The  New  Testament,  with  Notes.  Scribner  &  Co.,  New- 
York. 


THE  GOSPEL  ACCOHDING  TO  MATTHEW. 


CHAPTER   I. 

The  royal  genealogy  of  Jesus. 

I      THE  book  of  the  "generation  of  Jesus  Christ, 
•>  the  son  of  David,  "  the  son  of  Abraham. 


•  Lk.  3.  23,  etc  ; 

Ge.  5.  1. 
»  ch.  22.  42-45 ;  Is. 


The  Gospel.  The  name  Gospel  is  ■ 
eoinpouiuljcl  of  two  An^lo-Saxon  words,  : 
god,  good,  and  apdl,  history,  story,  news, 
that  is,  good  )iews,  or  tidiag.f,  wliich  is  a 
translation  of  the  Greek  term  applied 
as  a  title  to  the  four  inspired  histories 
of  the  life  and  teachiniJ:  of  Christ.  It 
is  thus  found  in  the  greatest  number  of 
ancient  manuscripts,  and  was  doubtless 
very  early  applied  to  the  four  narratives 
of  our  Lord.  Tliis  narrative,  as  written 
and  delivered  by  Matthew,  is  very  appro- 
priately inscribed,  T/ie  Gospel  according 
to  Matthew.  The  simplicity  of  the  title 
is  in  harmony  with  God's  word  and 
works  everywhere,  and  with  the  style  of 
the  book.  The  word  saint,  so  often  ap- 
plied to  Matthew,  and  placed  before  his 
name  in  the  inscription  of  his  Gospel, 
is  an  addition  of  a  late  date,  and  the 
product  of  a  vitiated  taste  which  de- 
lights in  useless  epithets,  and  can  not 
bear  the  simplicity  of  truth.  It  is 
worthy  of  note  that  while  the  New  Tes- 
tiiinent  teaches  that  all  believers  are 
saints  (Acts  9  :  13,  82,  41 ;  26  :  10  ;  Rom. 
1:7;  8  :  27),  yet  nowhere  is  the  term  ap- 
plied to  any  of  them  individually  as  a 
distinguishing  epithet. 

CHAPTER  I. 

Matthew  begins  his  Gospel  by  tracing 
the  descent  of  Jesus /row,  Abraham,  the 
father  of  the  faithful,  and  through  David, 
from  whom  the  Messiah  was  to  descend. 
Then  he  briefly  records  the  circumstan- 
ces of  his  miraculous  birth,  announced 
by  an  angel,  and  in  fulfillment  of  an  an- 
cient prophecy.  Thus  by  his  genealogy 
and  birth  is  he  shown  to  be  the  Messiah 
foretold  and  fore3hadowf4  by  the  pro- 


phecies and  types  of  the  Old  Testament. 
In  his  genealogy  we  have  proof  of  his 
humanity ;  in  his  miraculous  birth,  of 
his  divinity.  Not  only  the  tirst  chapter, 
but  the  whole  Gospel,  forms  a  series  of 
historical  arguments  for  the  Messiah- 
ship  of  Jesus. 

I.  TuE  Inscription  of  the  Chapter. 
1.  The  book.  The  word  translated 
hook  originally  siguitied  the  inner  bark 
of  the  papyriifi,  one  of  the  most  ancient 
kinds  of  writing  material.  It  was 
thence  applied  to  any  writing,  and  par- 
ticularly to  a  roll  or  scroll  of  linen,  papy- 
rus or  parchment,  the  ancient  form  of 
a  volume,  written  inside  and  unrolled 
for  reading. 


A  PARCHMENT. 

The  meaning  of  the  word  here  is  very 
nearly  expressed  by  document  or  record. 
Generation.  The  same  word  in  the 
original  as  that  translated  hirth  in  ver. 
18.  Some  regard  the  expression,  The 
hook  of  the.  generation  as  equivalent  to 
(genealogy,  genealogical  table,  and  thus  an 
inscription  of  the  sixteen  following  ver- 
ses. Others,  with  far  less  reason,  take  it 
to  mean  book  of  nativity  in  the  sense  of 


18 


MATTHEW    I. 


history,  and  applied  as  a  title  to  the 
whole  Gospel.  It  is  better,  however,  to 
take  it  in  its  more  obvious  and  natural 
sense.  The  record  of  the  birth  To  what, 
then,  is  it  a  title  ?  Plainly  to  the  first 
chapter  alone.  For  the  expression  in 
ver.  18,  "  Now  the  birth  of  Jesus  was  on 
thiswise,"  indicates  the  continuing  of 
the  account  of  the  Savior's  birth,  while 
the  transition  in  ch.  2:1,  "  Now  when 
Jesus  was  bom,''  denotes  the  comple- 
tion of  the  rcco.d 

Jesus  Christ.  Jesus  was  the  per- 
sonal name  of  our  Lord,  being  the 
Greek  form  of  Joshua,  or  rather  of  Jesh- 
ua,  as  the  name  was  written  after  the 
Babylonish  captivity,  and  means  Savior, 
or  more  strictly,  Jehovah  hu  fielp  or  sal- 
vation. Joshua  is  referred  to  under  the 
name  of  Jesus  twice  in  the  New  Testa- 
ment, Acts  7  :  45 ;  Heb.  4:8.  It  is  the 
name  commonly  applied  to  our  Lord  in 
the  Gospels.  We  shall  therefore  gen- 
erally use  this  name  to  designate  him  in 
these  notes.  The  writers  of  the  Epis- 
tles usually  call  him  "  tlie  Lord,"  "the 
Lord  Jesus,"  or  "the  Lord  Jesus 
Christ,"  thus  indicating  him  as  their 
risen  Lord,  their  anointed  and  spiritual 
king,  and  their  di%inely  appointed  Ruler 
and  Savior.  See  on  ver.  31.  Christ,  that 
Is,  anointed,  his  official  name  correspond- 
ing to  the  Hebrew  Messiah.  In  the  Old 
Testament,  the  latter  had  been  used  of 
prophets  (Ps.  105  :  15) ;  of  high-priests 
(Lev.  4  :  3,  5) ;  and  of  kings  (1  Sam.  24 :  6, 
10) ;  because  all  these  persons  were 
consecrated  to  their  office  by  anointing 
with  oil.  From  such  passages  as  Ps. 
2  :  2,  Dan.  9  :  24,  2.5,  it  became  common 
among  the  Jews  to  apply  it  to  the  ex- 
pected deliverer.  See  John  1 :  41,  and 
4  :  25.  It  wfts  preeminently  appropri- 
ate to  our  Lord,  as  the  conixcrated  or 
anointed  one,  haAing  received  the  spirit- 
ual anointing,  the  Holy  Spirit  without 
measure,  and  coiaoining  in  himself  the 
three  offices  of  propliet,  priest,  and 
king.  The  Jews  speak  of  tlie  Messiah ; 
Christians  speak  of  him  as  the  Christ. 
Our  Savior  is  not  once  called  Messiah 
by  any  writer  in  the  New  Testament, 
while  ChHst  is  very  frequently  applied  to 
him.  It  is  genenJly  used  as  an  official 
title  in  the  (3ospels,  pointing  to  the  one 
that  was  to  come  (ch.  11  :  3),  foretold 
by  the  prophets.  Tlie  Greek  word 
Christ,  passing  from  a  title,  is  commonly 
used  as  a  proper  name  in  the  Epistles 
and  in  all  but  a  few  instances  in  the  Acts. 
In  the  Gospels  it  appears  thus  only  at 


the  beginning  or  the  ending  (ver.  16 ; 
ch.  27  :  17;  Mark  1:1;  John  1  :  17), 
and  once  in  the  mouth  of  our  Lord 
himself,  John  17  :  3.  One  object  of  the 
following  genealogical  table,  and  the 
account  of  our  Savior's  birth,  was  to 
show  that  he  was  the  Christ. 

The  son  of  David,  the  son  of 
Abraham.    Son  in  both  instances  re-1 
fers  to  Jesus  Christ,  and,  according  to  aj 
Hebrew  manner  of  speaking,  is  equiva-J 
lent  to   descendant.     Son  was  variouslTj 
used  among  the  Jews,  meaning  a  mal< 
child,  a  grandson,  an  adopted  son,  on«  I 
taking  the  place  of  a  son,  a  disciple  ; 
and  in    a  wider  sense,  a    descendant 
Jesus  is  called  the  son  or  descendant  of 
both  David  and  Abraham,  because  the 
promise  had  been  made  to  both,  Ps. 
89  :  35,  36 ;  132  :  11 ;  Gen.  12  :  3 ;  22  :  18  ; 
26  :  4.      Son  of  David  had    become    a  \ 
special  title  of  the  Messiah  (see  on  ch.   \ 
12  :  23 ;  21  :  9 ) ;    and  son  of  Abraham 
pointed  to  that  seed  in  whom  all  nations 
should  be  blessed.     Matthew,  in  tracing 
the   genealogy   of    Jesus   through    the 
royal  line  of  David  to  Abraham,  clearly 
indicates  the   character  of  his  Gospel. 
He  wrote  specially  for  Jewish  Christians, 
while  Luke,  in  ascending  to  Adam,  wrote 
for  the  race.     Mark  begins  with  styling 
Jesus  as  the  Son  of  God ;  Matthew  rep- 
resents him  as  the  Son  of  Man  and  the 
Messiah.     His  may  be  called  in  a  special 
sense,  the  Messianic  Gospel. 

2-17.  The  genealogical  table,  in 
which  the  ancestry  of  Jesus  is  traced 
from  Abraham  through  the  royal  line  of 
Da^id.    Luke  3  :  23-38. 

It  was  customary  with  the  Jews  to 
keep  such  registers  in  their  own  families, 
and  it  was  a  peculiar  glory  of  the  Jew- 
ish people  that,  while  the  history  ofi 
other  nations  was  involved  in  obscurity 
and  fable,  theirs  could  be  traced  in  an 
unbroken  line  to  the  beginning  of  the 
race,  1  Chron.  chaps.  1-4 ;  Gen.  5  : 1 
and  6  :  9.  Josephus  speaks  thus  of  his  i 
own  genealogy :  "  I  give  the  descent  of 
our  family,  exactly  as  I  find  it  written 
in  the  public  records."  The  royal  family 
of  David  would  of  course  have  its  pub- 
lic record,  probably  at  Betlilehem,  the 
place  of  David's  birth,  and  of  Joseph's, 
and  Mary's,  enrollment,  Luke  2  :  4,  5. 
Matthew'  very  likely  was  led  by  the 
Holy  Spirit  to  give  us  a  cojiy  of  such  a 
family,  or  public,  document.  Thus  the 
Jewish  readers  of  his  Gospel  could  ver- 
ify his  statement,  by  going  and  examin 
ing  the  record  for  themselves. 


MATTHEW    I. 


19 


The  genealogy  as  here  given,  how- 
ever, presents  various  difficulties  :  First, 
in  regard  to  several  omissions ;  Second, 
in  comparing  it  with  that  given  by  Luke ; 
Third,  in  its  arrangement  into  three  di- 
visions of  fourteen  generations  each. 

Mrsi,  the  names  of  Ahaziah,  Joash,  and 
Amaziah  are  omitted,  which,  according 
to  1  Chron.  3  :  11,  12,  should  come  in 
between  Joram  and  Ozias  (ver.  8);  also 
the  name  Jehoiakim  should  be  inserted 
between  Jofias  and  Jechonias  (ver.  11), 
2  Kings  24  :  6.    There  must  have  been 
a  sufficient  reason  for  these  omissions. 
The  J  .^ws,  who  were  the  best  and  most 
capable  jxadges,  did  not  object  to  them. 
Matthew,  in  copjing  his  genealogy  from 
the  family  or  public  records,  was  re- 
sponsible only  for  the  accuracy  of  the 
copy.     This  was  legal  evidence  that  Je- 
sus was  the  descendant  of  David,  and 
the  legal  heir  to  his  throne.     The  names 
between    Joram  and   Ozias  may  have 
been  stricken  out  because  they  were  the 
near  descendants  of  the  wicked  Jeze- 
bel, and  unworthy  links  in  the  royal 
chain.     We  know  that  Joash  was,  at  his 
death,  deemed  unworthy  of  burial  in 
the  sepulchres  of  the  kings,  2  Chron. 
84  :  25.     For  like  reasons  other  omis- 
Bion  may  have  been  made.    These,  how- 
ever, did  not  impair  the  genealogy  as  a 
whole,  since  such  omissions  were  com- 
mon among  the  Jews,  as  now  among 
I  the  Arabians ;  and  the  words  beget,  smi, 
and  daughter,  were  well  understood  to 
'  have  frequently  the    wider    reference 
to  descendants.    "Furthermore,   as    in 
geography  the  distances  of  places  are, 
without  any  violence  to  truth,  describ- 
ed sometimes  by  longer  and  sometimes 
by  shorter  stages,  so  with  the  steps  of 
giineratious  in  a  genealogy — among  the 
Hebrews  as  well  as  among  others." — Ben- 

Second,  Luke,  in  his  genealogical  table 
of  our  Lord  (ch.  3  :  33-38),  has  given  an 
entirely  ditTerent  list  from  that  of  Mat- 
thew between  David  and  Christ.  Ac- 
cording to  Matthew,  the  father  of  Jo- 
seph, Mary's  husband,  was  Jacob,  a  de- 
scendant of  David  through  the  royal 
line  of  Solomon,  and  the  kings  of  Ju- 
dah ;  but  according  to  Luke,  Joseph's 
father  was  Hell,  whose  descent  is  traced 
through  Nathan  to  David.  Various  ex- 
planations have  been  given.  (1)  A  very 
ancient  one  is  the  supposition  that  by 
the  Jewish  levirate  law  (Deut.  25  :  6) — 
that  when  a  man  died  without  children, 
Mb  brother  should  marry  his  widow — 


tlie  two  lines  had  converged  into  on  ■. 
Thus  Julius    Afi'icauus,   according    1 1 
Eusebius  (E.  H.    1.    7),  suggested  that 
llcli  and  Jacob  were  step-brothers,  and 
that  the  former  dying  childless,  the  lat- 
ter married  his  widow,  and  was  the  real 
father  of  Joseph.    Ambrosius,  however, 
supposed  that  Heli  was  the  real,  and 
Jacob  the  nominal,  father.      This  ex- 
plains the  diflference ;  yet  it  has  been 
objected  that,  in  either  case,  oiJy  the 
legal    lather  of    Joseph   (Deut.    25  :  6) 
would  have  been  mentioned,  and  also 
that  the  levirate  law  did  not  apply  to 
step-brothers  by  the  same  mother.     (2) 
Another  explanation,  which  is  worthy  of 
notice  more  for  its  ingenuity  than  for 
any  thing  else,  is  proposed  by  Arthur  C.  i 
Hervey,  in  Smith's  Diet,  of  the  Bible 
("Genealogy  of  Jesus  Christ"  ),  which 
supposes  both  genealogies  to.be  those 
of  Joseph.     Matthew's  is  Joseph's  gen- 
ealogy as  legal    successor    to    David's 
throne,  exhibiting  the  successive  heira 
to  his    kingdom.     Luke's  is  Joseph's 
private  genealogy,  showing  his  real  birth. 
Lord  Hervey  supposes  that  on  the  fail- 
ure of    Solomon's  line   in  Jechonias, 
Salathiel,  of  the  house  of  Nathan,  be- 
came heir  to  David's  throne,  and  that 
he  and  his  descendants  were  transferred 
to  the  royal  genealogical  table,  accord- 
ing to  Jewish  law  laid  down  in  Num. 
27  :  8-11.     The  other  divergences  of  the 
two  genealogies  are  explained  on  the 
same  principle.    Matthew,  he  supposes, 
had  two  sons,   Jacob  and  Heli.     Bui 
Jacob,  the  father  of  Mary  the  mother 
of  Jesus,  dying  without  male  issue,  the 
succession  to  David's  throne  devolved 
on  Joseph,  the  son  of  Heli.     For  more 
on  this  see  Smith's  as  above,  and  Alex- 
ander's Kitto,    "  Genealogy    of    Jesus 
Christ."      (3)  A  better  explanation 
that  which  supposes  that  Matthew  gives  1 
the  paternal  genealogy,  and  Luke  the ' 
maternal.     This  is  the  view  most  com- 
monly adopted,  and  one  supported  by 
much  ancient  authority.     Jesus  was  but 
the  reputed  son  of  Joseph,  and  hence 
so  far  but  the  reputed  descendant  of  Da- 
vid.   It  was  necessary  to  the  strict  ful- 
fillment of  prophecy  that  Mary  should 
be  of  the  house  of  David.      And  such 
was  the  fact,  Luke  1  :  27,  32.     Wliile  it 
was  important  that  the  right  of  Jesus  to 
the  throne  of  David  should  be  shown 
through  the  royal  Une,  it  was  equally 
important  that  his  connection  "  as  con- 
cerning the  flesh,"    sho  (Id  be  traced 
through  the  line  of  Mary.    GeneaJogicftl 


20 


MATTHEW    I. 


2  *  Abraham  begat  Isaac  :  and  '  Isaac  begat  Jacob : 

3  and  '  Jacob  begat  Judas  and  s  his  brethren :  and 
.■i  Judas  begat  Phares  and  Zara  of  '  Thamar ;  and 
^  Phares  begat  Esrom :    and   Esrom  begat  Aram  : 


9.  7;  11.  1;  Jar 

23  5 
'  Ge.  12.3:22.18; 

Gal.  3.  16. 
<•  Ge.  21.  2,  3. 
•  Ge.  25.  26. 


tables  are  indeed  unusual  in  the  case  of 
women,  but  this  difficulty  is  more  than 
overcome  "Fhen  we  consider  the  great- 
ness of  Jcous.  The  genealogy  of  Luke 
18  not  so  much  that  of  Mary  as  of  her 
most  illustrious  and  ever  blessed  Son. 
Moreover,  if  she  vras  an  heiress,  as  many 
suppose,  then  such  a  table  must  of  ne- 
cessity exist.  In  that  case  she  must 
marry  in  her  own  tribe  (Num.  36  :  6-9) ; 
and  her  husband  must  himself  enter  her 
family,  aud  have  as  it  were  two  fathers. 
This  is  especially  applicable  to  Joseph, 
the  husband  of  Mary.  Matthew,  speak- 
ing of  his  real  father,  says,  "  Jacob  begat 
Joseph  ;"  while  Luke,  regarding  him  as 
having  entered  the  family  of  Mary,  stj'les 
him,  "the  son  of  Heli."  This  supposi- 
tion also  explains  Mary's  journey  to 
Bethlehem,  where,  as  an  heiress,  she 
with  her  husband  would  be  registered. 
The  two  names,  Salathiel  and  Zoroba- 
bel,  are  the  same  in  both  (Matt.  1  :  12 ; 
Luke  3  :  27) ;  but  their  position  in  the 
two  tables  points  to  different  persons 
bearing  the  same  names,  but  living  at 
different  times. 

Third,  Matthew  divides  his  table  into 
three  divisions  of  foiu"teen  generations 
each.  The. object  of  this  was  doiibtless 
to  assist.the  memory,  as  well  as  to  pre- 
sent the  growth  of  the  genealogical  line 
through  the  patriarchs  to  David,  its  poioer 
through  the  royal  line  to  the  captivity, 
its  decline  from  the  capti\ity  to  Joseph, 
the  carpenter.  This  is  thus  but  a  sum- 
mary of  the  names  here  given  without 
reference  to  any  that  may,  for  good  rea- 
sons, have  been  omitted  in  the  table. 
All  the  generations  (ver.  17)  more 
probably  refers  to  the  first  clause  of  the 
verse,  and  may  strictly  mean  all  the  links 
between  Abraham  and  Da\id  ;  but  if  it 
be  extended  to  the  whole  verse,  it  may, 
without  any  violence,  mean  all  that  are 
here  given.  Some  difficulty  has  been 
found  in  making  fourteen  in  each  di\i- 
Bion ;  and  different  arrangements  of  the 
names  have  been  made.  The  best  ar- 
rangement makes  the  first  di\ision  begin 
with  Abraham  and  end  \\\th  Da\id ;  the 
second,  to  begin  with  David  and  end 
with  Josiah;  the  third,  to  begin  with 
\  Jechonias,  ending  with  Jesus.    While  j 


Da\id  is  evidently  included  in  the  first 
and  second  di\isions,  no  name  is  men- 
tioned at  the  rmim-al  to  Babylon  which 
can  well  be  repeated.  Josiah  was  too 
early  to  be  included  in  the  third  divi- 
sion ;  and  the  reference  to  the  begetting 
of  Jechonias  about  the  time  of  the  re- 
moval would  indicate  himas  the  start- 
ing-point of  that  division. 

2.  Jndas  and  his  brethren.  Ju- 
das is  the  Greek  form  of  Judah.  But 
why  are  the  bretliren  of  Judah  named, 
and  not  those  of  Abraham,  Isaac,  and 
Jacob  ?  Doubtless  because  the  former 
were  the  children  of  the  promise,  but 
the  latter  were  not.  As  all  the  sons  of 
Jacob  inherited  the  blessing  of  their 
father,  it  was  fitting  to  recognize  the 
brethren  of  Judah  and  thus  the  whole 
of  Israel,  though  it  had  been  foretold 
that  from  Judah  Sliiloh  should  come, 
Gen.  49  :  10. 

3.  Thamar.  The  four  women  men- 
tioned by  Matthew  in  his  genealogy, 
Thamar,  Rahab,  Ruth,  and  Bathshebd, 
were  objectionable  according  to  Jewish 
law,  but  chosen  of  God  to  be  among 
the  ancestors  of  Christ.  Ruth,  though  a 
Gentile,  chose  to  be  numbered  with  the 
people  of  God,  and  was  an  example  of 
piety.  The  faith  of  Rahab  is  recorded  in 
the  "Epistle  to  the  Hebrews  (11:34). 
The  others  doubtless  repented  of  theii 
grievous  sins,  and  were  accepted  of  God, 
through  faith  in  the  coming  Redeem-  f 
er.  Christ,  however,  derives  his  glory  ; 
from  himself,  and  not  from  his  ahces-  • 
tors.  It  is  not  they  who  honor  him,  but 
rather  he  that  honors  them.  His  conde- 
scension, too,  is  the  more  wonderful,  the 
lower  he  descended  in  the  scs^e  of  honor 
in  taking  on  himself  our  nature.  Thus 
would  he  humble  both  Jewish  and  hu- 
man pride,  and  illustrate  his  sovereignty 
in  choosing  the  despised  .and  base  of  the 
world,  "  that  no  flesh  should  glory  in 
his  presence,"  1  Cor.  1 :  29.  And  did  not 
God  intimate,  by  adopting  Thamar  and 
Rahab,  Canaanitish  women,  and  Ruth  I 
the  Moabitess,  into  the  line  of  the  an-  | 
cestors  of  Christ,  that  through  him  the 
Gentiles  should  be  saved,  and  so  united 
to  his  people  as  to  be  "  one  flock  and 
one  shepherd"  f 


MATTHEW    I. 


21 


4  and  Aram  bcjjat  Aminadab:  and  Anrinadab  begat 

5  Naasson  :  and  Naasson  begat  Salmon  :  and  Salmon 
begat  Booz  of  '  llachab :  and  Booz  begat  Obed  of 

fi  °'*i{uth :  and  Obed  begat  Jesse :  and  "  Jesse  begat 
David  the  king. 

And  °  David   the  king  begat   Solomon  p  of  her 

7  that  had  been  the  wife  of  Urias :  and  i  Solomon  begat 
Roboam  :    and  '  Roboam   begat   Abia :    and   Abia 

8  begat  Asa :  and  Asa  begat  Josaphat :  and  Josaphat 

9  begat  Joram  :  and  Joram  begat  Ozias  :  and  Ozias 
begat  Joatham  :  and  Joatham  begat  'Achaz:  and 

10  Achaz  begat  Ezekias :  and  'Eztkias  begat  Ma- 
nasses :    and   Manasses   begat   Anion  :    and   Anion 

11  begat  Josias  :  and  "  Josias  begat  Jechonias  and  his 
brethren,  about  t];e  time  they  were  ^carried  away 
to  Babylon. 

12  And  after  they  were  brought  to  Babylon,  y  Jecho- 
nias begat  Salathiel :  and  Salathiel  begat  ^  Zoroba- 

13  bel:  and  Zorobabel  begat  Abiud :  and  Abiud  begat 

14  Eliakim  :  and  Eliakim  begat  Azor :  and  Azor  begat 
Sadoc  :  and  Sadoc  begat  Achim  :  and  Achim  begat 

15  Eliud :  and  Eliud  begat  Eleazar :  and  Eleazar  be- 

16  gat  Matthau  :  and  Matthan  begat  Jacob :  and  Jacob 
begat  "  Joseph  the  husband  of  Mary,  ''  of  whom  was 
born  Jesus,  '  who  is  called  Christ. 


'  Ge.  29.  &5  ;  49 
8-12 

e  (Je.  35.  22-26. 

^  Oe.  .38.  27,  etc. ; 
4(i.  12. 

'  Ge.  38.  6. 

k  Ru.  4.  18,  etc. , 
1  Chr.  2.  5,  9,  etc 

'  Jo8  6.22-25. 

"Ku.  eh.  2.  tocli.4 

"  1  Sam.  10.  1,  Il- 
ls;  n.  12. 

0  2  Sam.  12.  24.  25. 
P2Sam.  11.  26,  27 

1  1  Chr.  3.  10,  etc. 
'  1  Ki.  11.  43. 

•  2  Ki.  15,  38. 

'  2Ki.  16.  20;  20 

21 ;  1  Chr.  3.  13. 
°  1  Chr.  3.  15,  10. 
"  2  Ki.  24,  14-16 : 

25.  11. 

r  1  Chr.  3.  17, 19. 
'  Ezra  3.  2;  5.  2: 
Ne.  12.  1. 


•  Lk.  1.  27. 

"  Mk.  6.  3 ;  Lk.  L 

35;  2.  7.  11. 
<=  ch.  27.  17. 


5-6.  Rachab — David.  Some  sup- 
pose certain  omissious  between  Rahab 
and  David,  such  as  were  common  in  He- 
brew genealo.e:ies.  But  Matthew  agrees 
exactly  witli  the  line  given  in  Ruth  4  : 
18-22.  It  is  possible  that  some  unim- 
portant names  were  omitted  in  botli,  as 
the  verb  beget  does  not  necessarily  de- 
note, in  all  cases,  immediate  succession, 
but  may  express  the  relation  of  ances- 
tor and  descendant.  But  it  is  better  to 
account  for  the  366  years  between  Rahab 
and  David  by  supposing  the  parents  very 
old  at  the  birth  of  then-  children.  Rahab 
was  young  when  she  hid  the  spies  (Josli- 
ua  6  :  33) ;  Boaz  was  far  advanced  in  life 
when  he  married  Ruth  (Ruth  3  :  10)  ; 
and  Jesse  was  verv  old  when  he  became 
the  father  of  Da\id,  1  Sam.  17  :  12-14. 

David  the  king.  Called  the  king  to 
show  the  beginning  of  the  rojal  line,  as 
a  type  of  Messianic  rovalty,  and  because 
his  throne  is  given  to  Christ,  Luke  1 :  33. 

11.  About  the  time^carried 
away.to  Babylon.  Nebuchadnezzar 
first  took  Jerusalem  B.C.  606,  three 
years  after  the  death  of  Josiali,  2  K  iugs 
24  :  1 ;  Dan.  1 :  1.  Seventy  years  from 
this  date  Cjtus  made  his  decree  for  re- 


building the  temple  and  the  restoration 
of  tlie  Jews,  Ezra  1  :  l-A.  The  storm 
was  gathering  in  Josiah's  reign,  which 
resulted  in  the  removal  to  Babylon, 
though  it  was  delayed  on  account  of  hia 
piety  and  his  zeal  in  reforming  the  people 
and  suppressing  idolatry,  3  Kings  23  : 
19,  20  ;  23  :  26,  27.  Babylon,  capital  of 
the  empire  of  Babylonia,  was  a  cele- 
brated city  situated  on  both  sides  of  the 
Euphrates.  Its  walls  are  described  as  60 
miles  in  circumference,  entered  by  100 
brazen  a:ates,  25  on  each  side. 

12.  Jechonias.  Jeremiah  (23  :  29, 
30)  liad  prophesied  of  Coniali  or  Jehoia- 
chin,  or  as  here,  Jechonias,  "  Write  Uiis 
man  childless,"  and  that  no  man  of  his 
seed  should  prosper,  sitting  on  the 
throne  of  David.  How  then  could  come 
of  him  Jesus,  the  Messiah  ?  It  may  be 
answered  : 

First,  that  the  prophet  spoke  of  him 
not  as  an  indi\idual,  for  he  had  children ; 
but  as  a  king,  for  none  of  his  children 
became  king.  He  was  the  furthest  in 
descent  from  Da\id,  who  reigiied  in  Ju- 
dah.  So  it  seems  to  be  explained  in  Jer. 
22 :  30.  But  if  this  does  not  f uUy  satisfy 
the  miud,  it  may  be  3ai<l,  secotidly,  thai 


22 


MATTHEW    L 


B.C.  5. 


17  So  all  the  generations  from  Abraham  to  David 
are  fourteen  generations :  and  from  David  until  the 
carrying  away  into  Babylon  are  fourteen  genera- 
tions :  and  from  the  carrying  away  into  Babylon 
unto  Christ  are  fourteen  generations. 

The  Divine  origin  and  the  hirth  of  Jesus, 

18  NOW  the  •*  birth  of  Jesus  Christ  was  on  this 
wise :  When  as  his  mother  Mary  was  espoused  to 
Joseph,  before  they  came  together,  she  was  found 

19  with  child  "  of  the  Holy  Ghost.     Then  Joseph  her 


«  Lk.  1.  87,  etc. 


Lk.  1.  35;  GaI 
4.  4,  5. 
'  Lk.  2.  25. 


husband,  being  'a  just  man,  and  not  willing  sto   « Deu.  24.  i. 


Jesns  was  not  of  the  seed  of  Joseph, 
but  of  Mary,  whose  descent  is  traced 
through  Nathan,  to  David.  He  had 
only  a  legal  claim  to  the  throne  of 
David  through  Joseph,  his  reputed 
father. 

18-25.  Account  of  the  birth  of 
Jesus.  Found  only  in  Matthew.  Com- 
pare Luke  3  :  4-31. 

This  account  probably  corresponds 
with  the  time  of  Mary's  return  from 
Tisiting  Elisabeth.  It  should  be  noted 
that,  in  ver.  16,  Matthew  did  not  say, 
Joseph  begat  Jesus,  but  that  he  was  "  the 
husband  of  Mary,  of  whom  was  bom 
Jesus,"  thus  intimating  that  Joseph  was 
not  his  father.  Matthew,  therefore,  next 
proceeds  to  give  such  an  account  of 
his  real  birth  as  will  explain  his  lan- 
guage, and  show  his  divine  origin. 

18.  On  this  wise*  After  this  man- 
ner. Espoused.  Betrothed.  Jewish 
parents  were  wont  to  arrange  in  regard 
to  the  marriage  of  their  children,  some- 
times according  to  the  previous  choice 
of  the  son,  and  with  some  regard  to  the 
consent  of  the  daughter.  Gen.  34  :  4,  39, 
58 ;  Jud.  14  :  3,  3.  A  dowry  was  given 
by  the  suitor  to  the  parent  and  brethren 
of  the  bride.  The  interval  between  be- 
trothal and  the  celebration  of  marriage 
was  generally  ten  or  twelve  mouths, 
Deut.  30  :  7  ;  Jud.  14  :  8.  During  this 
time  the  betrothed  remained  at  her 
father's  house. 

Joseph  resided  at  Nazareth,  as  also 
did  Mary  (Luke  1 :  26  ;  3  :  4),  and  fol- 
lowed the  occupation  of  a  carpenter,  to 
which  Jesus  was  also  trained,  Mark  6  :  3. 
See  on  ch.  13  :  55.  But  Uttle  is  said  of 
him  in  the  Gospels,  the  last  reference 
being  that  of  his  return  from  the  Pass- 
over when  Jesus  was  twelve  years  of 
age.    Wiat  was  his  age  when  he  mar- 


ried, and  when  he  died,  are  alike  un- 
known. That  he  died  before  the  cru- 
cifixion is  quite  certain  from  what  ia 
related  in  Johu  19  :  37,  and  from  the  ab- 
sence of  his  name  in  those  passages  in 
the  Gospels  where  allusion  is  made  to 
Mary  and  the  brethren  of  Jesus. 

Little  is  said  of  Mary  by  the  Evan- 
gelists after  their  account  of  the  birth 
of  Jesus.  No  intimation  is  given  of  her 
sinlessness  from  birth,  which  is  now  a 
doctrine  of  the  Romish  Church.  The 
Scriptures  teach  positively  that  aU  the 
race  have  fallen  in  Adam ,  with  the  ex- 
ception of  Christ,  and  that  they  can  be 
saved  only  through  him.  Acts  4  :  13 ; 
Rom.  3  :  10,  33 ;  Gal.  3  :  33 ;  1  John  1 : 
8.  The  entire  silence  of  the  New  Tes- 
tament after  the  tirst  chapter  of  the 
Acts  in  regard  to  her,  and  the  language 
of  Jesus  recorded  iu  :h.  ''.3  :  S>-50, 
Luke  3  :  49,  50,  and  John  3  :  4,  are  alike 
against  this  doctrine  and  that  of  miiC- 
ing  her  an  object  of  worship.  See  on 
ch.  3  :  11,  and  Luke  1  :  47,  where  Mary 
confesses  her  own  need  of  a  Savior. 
She  appears  at  the  cross  CJohn  19  :  35, 
36),  but  is  not  mentioned  in  connection 
with  the  resurrection.  Her  name  ap- 
pears for  the  last  time  in  the  N.  T.  in 
Acts  1  :  14.  How  long  she  Uved  after 
this,  and  where  she  died,  are  unknown. 
Tradition  is  very  conflicting  on  these 
points.  One  is.  that  she  went  to  Ephe- 
sus  with  the  Apostle  John,  and  died 
there  in  the  year  63. 

Of  the  Holy  Ghost.  Ghast  in  oUqt 
English  signifies  spirit,  but  in  the  Eng- 
lish of  the  present  day  is  applied  almost 
exclusively  to  the  apparition  of  a  depart- 
ed human  spirit.  Hence  Holy  Sjnrit  is 
the  better  designation  of  the  third  per- 
son of  the  Godhead.  Jesus  was  not  be- 
gotten by  ordinary generatiot ;   but  hi£ 


B.C.  5. 


MATTHEW    I. 


28 


make  her  a  public  example,  was  minded  to  put  her 
20  away   privily.      But   while    he    thought   on   these 

things,  behold,  ""the  angel  of  the  Lord  appeared   i"  ch.  2. 19 ;  Lk. 
unto  him  in  a  di'eam,  saying,  Joseph,  thou  son  of      ^^'26;  2.9. 
David,  fear  not  to  take  unto  thee  Mary  thy  wife : 


body  was  created  by  the  direct  power 
of  God,  Luke  1  :  .35 ;  Hcb.  10  : 5.  The 
Evangelist  carefully  guards  the  purity 
and  innocence  of  Mary,  in  that  he  says 
that  this  occurred  "  before  they  came  to- 
gether." 

19.  The  Jews  regarded  betrothed  per- 
sons as  husband  and  wife,  and  unfaith- 
fulness was  treated  as  adultery.  Hence 
Joseph  is  styled  her  hnsband.  See 
"thy  wife,"  in  ver.  20. 

A  just  man.  Upright,  righteous.  The 
v/ord  just  has  been  falsely  explained  as 
meaning  kind,  tender-hearted,  but  no 
such  use  of  the  word  can  be  found  in 
the  New  Testament.  His  being  jiist  is  the 
reason  for  putting  her  away.  So  Dr. 
Conant,  and  others. 

A  public  example  ;  by  punish- 
ment, being  stoned  to  death,  Deut.  23 : 
23,  24.  But  according  to  the  highest 
critical  authorities,  it  should  read,  ex- 
pose her  openly.  Though  Joseph's  sense 
of  right  led  him  to  decide  upon  a  di- 
vorce, yet  he  was  unwilling  to  expose 
her  openly  to  shame  and  panislunent. 
Mary  had  doubtless  told  hun  all  the  cir- 
cumstances, but  he  Avas  unable  to  share 
her  faith.  Suspicious  yet  uncertain, 
and  well  knowing  the  virtuous  charac- 
ter of  Mary  in  the  past,  it  would  have 
been  unjust  in  him  to  have  proceeded  to 
the  extreme  measures  of  the  law  (Deut. 
23  :  23,  2i),  or  to  have  exposed  her  to 
shame  by  a  public  divorce.  Privily, 
Pfivately.  The  law  of  Moses  gave  the 
husband  the  power  of  divorce.  He  could 
^ve  a  bUl  of  divorcement  publicly,  as- 
signing the  reason,  or  he  could  give  a 
private  kind  of  divorce  in  which  no  rea- 
son would  be  assigned,  and  the  dow- 
ry would  not  be  forfeited.  Joseplv,  im- 
willing  to  do  the  former,  "  was  minded," 
rather  desirous,  to  do  the  latter,  in  which 
case  the  child  might  be  regarded  as  his 
son.  His  mind  was  yet  in  doubt,  and  he 
still  undecided  as  to  what  to  do. 

30.  But  while  he  thought,  etc. 
The  inward  struggle  continues.  Thus 
God  subjected  both  Mary  and  Joseph  to 
trial,  and  Christ  to  humiliation.  Mary, 
supported  by  strong  faith  and  the  words 
of  the  angei  Galiriel,  could  well  endm-e 


for  a  time  suspicion.  Joseph  could  not  act 
hastUy  against  one  he  so  tenderly  loved, 
and  in  a  case  so  closely  affecting  his  own 
happiness,  character,  and  reputation.  He 
kept  revolving  these  things  in  liis  mind. 
God  at  length  came  to  hi"s  relief.  God 
causes  his  chosen  people  in  every  age 
to  pass  through  trial,  but  at  the  proper 
time  he  comes  to  their  rescue. 

The  angel  of  the  Lord.  The 
angel  of  the  Lord,  or  the  angel  Jehovah, 
is  the  usual  title  of  the  second  person 
of  the  Godliead,  in  the  Old  Testament ; 
but  here  an  angel  (for  so  it  is  in  the  ori- 
ginal) probably  refers  to  the  angel  Ga- 
briel, who  appeared  to  Mary,  Luke  1 : 
26.  Afigel  means  messenger,  Luke  9  :  53. 
It  is  applied  to  prophets  (Isa.  43  :  19), 
to  priests  (Mai.  3  :  7),  and  even  to  in- 
animate objects,  Ps.  104  :  4.  But  gene 
rally  in  the  Bible  the  word  is  appliec 
to  a  race  of  intelligent  beings  of  a  high- 
er order  than  man,  who  surround  the 
Deity,  and  are  messengers  or  agents  in 
administering  the  affairs  of  the  world, 
and  are  sent  forth  to  minister  to  those 
who  shall  be  heirs  of  salvation,  Dan. 
10 :  20,  21 ;  Acts  7 :  30 ;  Heb.  1 :  14.  The 
existence  of  angels  accords  with  rca 
sou  as  well  as  with  revelation.  As  we  be- 
hold in  creation  a  descending  order  ol 
beings  below  man,  so  it  is  natural  t") 
suppose  that  there  is  an  ascending  ordti' 
above  man  toward  the  infinite  God. 

In  a  dream.  God  has  employed 
various  ways  in  revealing  his  wUl, "  hy 
dreams,  visions,  assuming  a  human  ap- 
pearance, angels,  direct  announcement, 
etc.  Revelation  by  dreams  was  com- 
mon iinder  the  old  dispensation,  and 
appears  to  have  been  the  lowest  mode 
of  divine  communication.  How  the 
true  was  distinguished  from  the  false 
we  know  not.  God,  however,  who 
gave  the  dream,  enabled  the  dreamer  to 
recognize  it  as  from  Him.  Mary  re- 
ceived the  highest  order  of  revelation, 
an  open  announcement  by  the  angel 
Gabriel;  Joseph,  the  lowest  order  by 
an  unnamed  angel  in  a  dream.  To  her 
the  communication  was  of  a  future 
event ;  to  htm  of  a  present  fact.  Christ 
having  come  and  finished  his  sacriQciU 


24 


MATTHEW    I. 


B.C.  5. 


'  for  that  which  is  conceived  in  her  is  of  the  Holy   j^  ver.  18. 

21  Ghost.     ''And  she  shall  bring  forth  a  son,  and  thou   ,  pan!' I!'  ^4-26; 
shalt  call  his  name  Jesus  :  for  '  he  shall  save  his 

22  people  from  their  sins.     Now  all  this  was  done  that 
it  might  be  fulfilled  Avhich  was  spoken  of  the  Lord 

23  by  the  prophet,  saying,  "'  "  Behold,  a  virghi  sliall 
be  with  child,  and  shall  bring  forth  a  son,  and  they 


John  1.  29;  Ac. 
3.  26;   4.  12;   5. 
31;    Tit.   a.   14; 
1  Johu  3.  5. 
Is.  7.  14. 


•work,  tlie  Holy  Spirit  having  been  sent, 
and  tlie  Scriptures  completed,  revela- 
tion by  dreams,  visions,  etc.,  is  no  long- 
er needed. 

Son  of  David.  Descendant  of 
David.  See  on  ver.  1.  Tliis  title  would 
remind  Josepli  of  his  royal  descent,  and 
prepare  his  mind  for  the  announcement 
of  the  Messiah.  Mary  thy  wife.  He 
is  also  reminded  of  the  relation  subsist- 
ing between  him  and  Mary  liis  betroth- 
ed, and  he  is  exhorted  to  consummate  the 
marriage.  The  reason  why  he  should 
not  fear  to  take  her  to  him  is  given  in 
what  follows.  Conceived.  Begotten 
by  the  miraculous  power  of  the  Holy 
Spirit.  It  was  fitliug  that  the  creative 
power  of  God  should  be  exercised  in  the 
second  Adam,  as  well  as  in  the  first, 
Luke  1  :  35. 

21.  Bring  forth  a  son.  "It  is  a 
slight  but  significant  difference  between 
tlxis  and  the  similar  assurance  made  to 
Zecliarias  (Luke  1  :  13),  that  the  pro- 
noun to  thee  is  omitted  here,  because 
our  Lord  was  to  be  brought  fortli  not 
to  Joseph,  but  to  God." — J.  Addi- 
son Alexander.  Shalt  call.  Ex- 
pressing what  he  should  do  by  divine 
appointment.  Jesus.  Sec  on  ver.  1. 
His  name  was  prophetic  of  the  divine 
talvation  of  which  he  would  be  the  au- 
thor. Heb.  5  :  9. 

He  shall  save  his  people.  Ife  is 
emphatic.  He  alone  shall  save ;  salva- 
tion shall  only  be  through  liim.  Here 
do  we  see  the  general  meanin?  of  liis 
name,  and  why  he  was  so  called.  By 
Aw  people  Joseph  doubtless  under- 
stood the  Jews,  but  in  its  wider  and 
spiritual  application,  it  included  the 
whole  Israel  of  God,  of  all  ages  and  from 
all  nations.  We  have  thus  the  true  and 
spiritual  character  of  Christ  presented 
before  his  birth. 

From  their  sins.  Here  is  brought 
to  view  the  sjiiritiial  nature  and  design 
of  Christ's  office  and  work.  It  is  not 
said  from  any  temporal  calamity,  or  any 
earthly  pc  wer,  but  from  their  sins.  It  is  a 


salvation  from  sin  itself ;  yet  salvation 
from  sin  includes  salvation  from  the 
effects  of  sin — guilt,  punishment,  and 
misery.  Notice  also  that  salvation  and 
holiness  are  inseparable.  Christ  does 
not  save  his  people  in  their  sins,  but 
from  their  sins.  There  is  no  salvation 
except  from  sin  ;  and  we  have  no  evi- 
dence that  we  are  his  people,  unless  we 
are  saved  from  the  power  and  dominion 
of  sin.  Thus  this  verse-  brings  to  view 
the  great  work  of  the  Redeemer :  Jesus 
the  only  Savior :  his  people,  the  saved ; 
from  what  they  are  saved,  their  sins ; 
and  all  that  he  did,  and  does,  and  shall 
do,  for  their  salvation,  by  his  life,  death, 
resurrection,  the  Holy  Spirit  in  renewal 
and  sanctification,  his  intercession,  his 
grace  and  power  in  their  behalf,  their 
future  bodily  resurrection  and  glorifica- 
tion, and  their  presence  and  partieipa 
tiou  with  him  in  heaven. 

22.  Now  all  this  was  done.  The 
language  not  of  the  angel  but  of  the 
Evangelist.  Literally,  and  all  ifiis  Jioi 
come  to  pasfi,  the  perfect  being  used  in 
the  Greek.  It  is  characteristic  of  Mat- 
thew to  point  out  the  fulfillment  of  pro- 
phecv,  ch.  2  :  6, 15,  18,  23 ;  3:3;  4  :  14 ; 
8:  17;  12:  17,  etc. 

That  it  might  be  fulfilled.  In 
order  that  it  might  be,  etc.,  is  the  uni 
form  meaning  of  this  phrase  in  the  New 
Testament,  referring  to  the  direct  fulfill- 
ment of  some  prediction,  type,  or  typi- 
cal ])rophecy.  We  catch  here  a  glimpse 
of  a  twofold  reason  for  the  fulfillment 
of  proi>hecy :  First,  that  the  power, 
trutli,  and  faithfulness  of  God  should 
not  be  compromised ;  Second,  that  his 
purposes  as  revealed  shoiild  be  carried 
out.  Hence  it  is  said,  "  Now  all  this  was 
done  that,"  etc.  Tjqjes  and  prophecies 
are  not  the  cause  of  event*,  but  simply 
the  revelation  of  God's  will  concerning 
them. 

Of  the  Lord  by  the  prophet.  Rath- 
er, "ft.v  the  Lord,"  as  the  author  of  the 
prediction,  and  '■'■through  the  prophet," 
as  the  medium  of  its  communication. 


B.O. 


MATTiii!jW    I. 


25 


shall  call  his  name  Emmanuel."  which  beinjj  intcr- 

24  prettd  is, "  God  with  us.  Then  Joseph  beintj  raised 
from  sleep  did  as  the  angel  of  the  Lord  had  bidden 

25  him,  and  took  unto  him  his  wdfe :  and  knew  her 
not  till  she  had  brougiit  forth  °  her  firstborn  son  : 
and  he  called  his  name  Jesus. 


'  Tf.  8.  8-10-  P  (, 
John  1.  ]<i  ,  1,. 
9.  5;  C'dl.  g.  " 
1  Tim.  3.  16. 

Ex.  13  2;  Ntini 
8.17:Lk.2.  7,21. 


23.  Behold  a  virgin  shall  be,  etc. 
More  exactly,  t/ie  viiyiii,  the  particular 
one  in  whom  the  prophecy  was  fulfilled. 
This  prediction  is  recorded  in  Isa.  7  :  14, 
and  iinuouneed  to  Ahaz,  king  of  Judah, 
about  742  B.C.  The  laud  of  Judah  was 
invaded  by  the  two  kings  of  Israel  and 
Syria.  Isaiah  is  directed  by  the  Lord  to 
go  to  Ahaz,  who  was  greatly  alarmed, 
and  announce  to  him  his  deliverance, 
and  the  overthrow  of  both  Syria  and 
Israel.  As  a  pledge  or  token  that  these 
things  should  come  to  pass,  the  prophet 
was  directed  by  the  Lord  to  mention 
a  sign,  namely,  a  virgin  should  have  a 
Bon  and  should  call  his  name  Iniman- 
Qcl,  and  before  he  should  arrive  to  years 
of  discretion,  the  kings  of  Israel  and 
Syria  should  be  cut  ofl'.  The  prediction 
seems  to  have  an  immediate  reference 
to  an  event  which  was  shortly  to  take 
place.  Yet  Matthew  unmistakably 
points  to  its  fulfillment  in  the  child 
Jesus.  This  difficulty  is  best  explained, 
we  think,  by  regarding  this  prediction 
as  a  typical  prophecy,  having  a  double 
reference,  first  to  some  birth  soon  to 
take  place  in  the  ordinary  course  of  na- 
ture; and  secondly,  to  the  miraculous 
incarnation  of  our  Lord.  The  prophecy 
included  both,  as  type  and  antitype, 
strengthened  rather  than  weakened  by 
the  former,  as  both  the  prediction  and 
type  concentrated  in  Christ.  The  prin- 
ciple here  involved,  we  believe,  is  the 
explanation  of  those  passages  which  the 
old  expositors  interpreted  in  a  double 
sense,  and  which  many  modem  com- 
mentators explain  as  a  mere  accommo- 
dation. Olshausen  has  well  remarked : 
"  But  the  difficulty  can  be  removed  by 
our  acknowledging  in  the  Old  Testa- 
ment prophecies  a  twofold  reference  to 
a  present  lower  subject,  and  to  a  future 
higher  one.  With  this  supposition  we 
can  everywhere  adhere  to  the  imme- 
diate, simple,  grammatical  sense  of  the 
words,  and  still  recognize  the  quota- 
tions of  the  New  Testament  as  prophe- 
cies in  the  full  sense.  And  it  belongs 
in  the  peculiar  arrangement  and  adjust- 
ment of  Scripture,  that  the  life  and  the 
3 


substance  of  the  Old  Testament  were 
intended  as  a  mirror  of  the  New  Testa- 
ment life,  and  that  in  tlie  person  of  Chrisi 
particularly,  as  the  re])resentative  of  the 
New  Testament,  all  the  rays  of  Old  Tes- 
tament ideas  and  institutions  are  concen- 
trated as  a  focus." 

Some  suppose  the  immediate  fulfill 
ment  of  the  prophecy  to  be  related  in 
Isa.  8  :  1-4.  But  the  child  was  not 
called  Immanucl.  Others  suppose  the 
birth  of  a  child  of  Ahaz  to  be  intended. 
Certainty  can  not  be  attained  in  regard 
to  this.  But  while  it  is  uncertain  what 
child  is  meant  in  Isaiah's  day,  Matthew 
clearly  declared  Jesus  to  be  the  child 
to  whom  both  the  prophecy  and  type 
pointed.  In  Marv  and  Jesus  was  a  lite- 
ral fulfillment,  Luke  1 :  34,  35. 

Immanuel.  A  Hebrew  word,  mean- 
ing God  with  lis,  and  quite  synonymous 
with  Jesus,  the  meaning  of  which  in- 
cludes both  Jehovah  and  salvation. 
See  on  ver.  1.  As  apphed  to  the  child 
of  Isaiah's  day,  it  was  simply  expres- 
sive of  God's  presence  with  the  Jews  to 
deliver  them.  But  the  full  meaning  of 
the  name  was  only  realized  in  Christ, 
the  incarnate  God,  the  God-man.  Many 
names  among  the  Jews  had  been  com- 
pounded of  Jehovah  or  God  and  some 
other  word.  Thus  Isaiah  means,  "  the 
salvation  of  Jehovah;"  Elijah,  "Salva- 
tion of  God;"  Eli,  "my  God;"  Eliab, 
"God  is  Father;"  Eleazar,  "help  of 
God."  In  none  of  these  instances, 
however,  does  the  name  indicate  divinity 
connected  with  the  persons  so  called,  no 
more  than  Immanuel  did  in  the  child  so 
named  in  Isaiah's  day.  Yet  in  so  com- 
mon a  practice  may  we  not  see  the  long- 
ing of  the  ancient  people  of  God  for 
the  promised  seed,  the  "  man  with  Jeho- 
vah" ?  Gen.  4  :  1.  The  use  of  Jeho- 
vah or  God  in  the  name  of  the  Jews, 
therefore,  so  far  from  militating  against 
a  higher  sense,  was  but  preparatory  and 
prophetic,  a  preparation  of  suitable 
language  to  ex^iress  an  incomprehen- 
sible fact,  types,  prophetic  longings, 
and  prophecies  of  that  One,  who  was 
truly  and  emphatically  Immauuel,  God 


26 


MATTHEW    II. 


B.C.  4 


Vidt  of  tJie  Magi. 

II      NOW  when  p  Jesus  was  born  in  Bethlehem  of  Ju-    p  Lk.  2.  4-7. 
dtfia  in  the  days  of  Herod  the  king,  behold,  there 


MANIFESTED      IN      THE     FLESH.  John 

1:14 

24,  2.5.  Joseph  was  obedient  to  the 
heavenly  vision,  and  immediately  mar- 
ried Mary  with  the  usual  Jewish  cere- 
monies. Her  virginity  continued,  liow- 
ever,  till  the  birth  of  Jesus.  The  lan- 
guage here,  as  well  as  subsequent  his- 
tory, implies  that  she  continued  to  Uve 
after  the  birth  of  her  first-boru,  as  the 
wife  of  Joseph,  ch.  3  :  13,  20. 

Her  iirsUborn  son.  The  oldest 
manuscripts  and  the  best  critical  autho- 
rities read,  a  son,  omitting  the  words, 
her  first-born.  That  Jesus  was  her  tirst- 
boru  is,  however,  distinctly  taught 
throughout  the  whole  account  of  his 
birth,  and  distinctly  stated  by  Luke  (ch. 
3  :  7).  This  passage,  in  connection  with 
the  one  referred  to  in  Luke,  shows  that 
there  was  nothing  repugnant  in  the 
idea  that  Mary  might  have  had  otlier 
children,  and  indeed  alfords  a  presump- 
tion that  she  had.  The  language,  And 
kiiew  her  7iot  till,  is  rather  against  tlian 
for  her  perpetual  virginity.  See  cli.  13 : 
55;  Luke  3  :  7.  His  name  Jesus. 
Joseph  conferred  it  upon  him  in  accord- 
ance with  the  divine  command,  on  the 
eighth  day,  at  the  time  of  his  circumci- 
sion, Luke  3  :  21. 

Remarks. 

1.  A  preparation  had  been  going  on 
in  the  world's  history  for  the  coming 
of  Christ.  Toward  him  all  events  were 
converging  through  the  famiUes  of 
Abraham  and  David,  ver.  1 ;  Gal.  4  :  4. 

.So  let  our  hearts  converge  through 
"every  human  affection  toward  Jesus, 
John  6  :  68. 

2.  How  fleeting  is  human  life !  One 
generation  passeth  away  and  another 
Cometh,  vers.  3-16 ;  Ps.  90  :  13.  Though 
our  names  may  not  be  handed  down  to 
posterity,  let  us  see  to  it  that  they  are 
written  in  heaven,  Luke  10  :  20 :  Phil. 
^  :3. 

3.  Pious  ancestors  do  not  confer  ho- 
liness on  their  children.  Some  of  the 
links  between  David  and  Christ  were 
wicked  men.  Yet  even  they  were  made 
to  do  their  part  toward  bringing  the 
Messiah  into  the  world,  ver.  8-13;  ch. 
3:9;  Ezek.  18:  20. 


4.  The  miraculous  birth  of  Jesus  is 
typical  of  the  second  birth  in  man.  In  i 
his  birth  was  the  united  operation  of  the  'ik^ 
Holy  Spirit  and  the  word;  so  the  be- 
liever  is  born  of  the  Spirit,  and  begot- 
ten by  the  word  of  truth,  ver.  18 ;  J  olin 
3:5;  James  1  :  18.  y. 

5.  As  through  woman  came  the  fall,    r~ 
so  by  means  of  woman  came  salvation   ' 
from  the  consequences  of  the  fall,  ver. 

31 ;  Gal.  4  :  4 ;  1  Tim.  3  :  14. 

6.  Christ  is  the  only  Savior  from  sin, 
ver.  21 ;  John  13  :  33 ;  14  :  6 ;  Acts  4  :  13. 

7.  In  Joseph  we  have  an  example  of 
patience  and  kindness.  Like  him  we 
should  be  careful  lest  our  sense  of  jus- 
tice lead  us,  in  our  ignorance,  to  do 
that  which  is  most  unjust.  God  will 
make  known  the  path  of  duty  to  those 
who  commit  their  affairs  to  him,  vers. 
19,  20  ;  Ps.  113  :  4;  Pro  v.  3  :  5,  6;  Isa. 
36  :  7. 

8.  In  fulfilling  the  promises  in  the 
coming  of  Christ,  God  has  given  us  a 
pledge  that  all  his  promises  shall  be  f  ul- 
tilled.  For  Christ  is  the  embodiment  of 
all  promises — aU  being  "  yea  and  amen 
in  Christ  Jesus,"  vers.  33,  23;  2  Cor. 
1:30. 

9.  Christ  is  the  Immanuel,  the  God  with 
■us,  to  his  people,  ver.  33 ;  ch.  38  :  20 ; 
John  1 :  14 ;  Rom.  9  :  5 ;  2  Cor.  5  :  19; 
Col.  3:9;  Rev.  31  :  3. 

10.  Many  of  God's  gems  are  found 
amid  poverty  and  obscmity.  God  hon- 
ored Mary,  an  obscure  wgin,  betroth- 
ed to  a  carpenter,  as  the  mother  of  the 
heir  of  aU  things,  vers.  24,  25 ;  Heb. 
11:  6;  James  2:  18. 

CBLA.PTER  n. 

Having  given  the  genealogy  of  Jesus, 
and  an  account  of  his  miraculous  birth, 
Matthew  proceeds  to  relate  how  the  re 
presentatives  of  the  GentUe  world  cami! 
and  paid  homage  to  Jesus,  who  had 
been  born  at  Bethlehem;  how  Jesus 
was  carried  into  Egypt,  thus  escaping 
the  murderous  designs  of  Herod;  and 
how  he  retui'ned  thence  and  resided  at 
Nazareth — all  in  fulhUment  of  prophe- 
cy, showing  that  he  was  the  Messiah 
foretold  in  the  Old  Testament  Scrip 
tm-es. 


B.C.  4. 


MATTHEW    II. 


27 


1-12.  Visit  of  the  Wise  Men  from 
THE  East,  who  do  homage  to  Jesus  and 
oUer  him  gifts.  Recorded  only  by  Mat- 
thew. Joseph  and  Mary,  with  Jesus, 
liad  probably  been  to  Nazareth  (Luke 
2  :  39),  and  returned  to  Bethlehem  to  re- 
side there.     See  on  vers.  11,  2'.i. 

1.  Now  Avhen  Jesus  Avas  born. 
.lesus  having  lieen  liorn.  For  a  de- 
tailed account  of  his  birth  sec  Luke  2 : 
1-20.  Much  liAs  been  written  in  regard  to 
the  time  of  the  Savior's  birth.  The  exact 
day  and  year  can  not  be  ascertained  with 
certainty.  Dionysius  the  Small,  a  Scy- 
thian by  birth  and  an  abbot  at  Rome, 
in  the  year  A.D.  526,  published  an 
Easter  cycle,  in  which  he  fixed  the  birth 
of  Christ  to  the  754th  year  of  Rome. 
This  is  the  era  from  which  it  has  been 
common  to  reckon.  But  it  has  long 
been  admitted  that  Dionysius  made  an 
error  of  at  least  four  years.  According 
to  Josephus  and  Dion  Cassius,  Herod  the 
Great  died  in  the  750th  year  of  Rome, 
probably  a  few  days  before  the  passover 
of  that  year.  If  Christ  was  bom  that 
year,  the  event  would  thus  be  four  years 
before  the  common  era.  But  Jesus  must 
have  been  born  several  months  before 
the  death  of  Herod.  The  coming  and 
the  \'isit  of  the  wise  men,  the  stratagem 
of  Herod,  the  murder  of  the  infants, 
and  the  flight  into  Egypt,  were  all  em- 
braced in  this  period,  all  which  would 
seem  to  indicate  that  the  common  era 
is  too  late  by  at  least  five  years.  Jesus 
must  have  been  born  at  least  in  the 
autumn  before  Herod's  death.  Some 
learned  men  fix  it  one  or  two  years 
earlier.     See  on  ver.  16. 

But  greater  doubt  hangs  over  the  day 
of  Christ's  birth.  It  is  a  historical  fact 
that  early  Christians  did  not  commemo- 
rate the  birth  of  Christ.  Clement  of 
Alexandria,  A.D.  215,  mentions  some 
who  designated  the  20th  of  May  as  the 
day  of  our  Savior's  birth.  Others  regard- 
ed the  lyth  or  20th  of  April  as  the  birth- 
day. Oriental  Christians  in  the  third 
and  fourth  centuries  kept  the  6th  of 
January  as  the  day  of  the  Savior's  bap- 
tism and  birth.  The  twenty-fifth  of  De- 
cember was  solemnized  in  the  fourth 
centurj  in  the  West,  as  the  birth-festi- 
val, and  this  day  came  soon  to  be  looked 
upon  as  the  day  of  birth.  The  latter 
day  is  not  supported  by  the  circum- 
stances of  the  case.  The  census  or  re- 
gistering, which  was  taking  place  at 
our  Savior's  birth  (Luke  2  :  1-^),  and 
which  made  it  necessary  for  every  man 


and  woman  to  repair  to  the  homestead 
of  the  family,  thus  occasioning  long 
and  innumerable  journeys,  would  hard- 
ly be  carried  on  in  mid-winter.  Neith- 
er is  it  probable  that  the  shepherd.? 
would  then  be  "abiding  in  the  field, 
keeping  watch  over  the  tlock  by  night.'' 
According  to  Talmudical  writers,  the 
flocks  were  brought  in  from  the  fields 
about  the  beginning  of  November,  and 
driven  out  again  about  March.  G  res- 
well  in  his  Dissertations  ujjon  the  har- 
mony of  the  Gospels,  endeavors  to  show 
that  our  Savior's  birth,  baptism,  and 
death  were  each  at  the  time  of  the  pass- 
over.  This  theory  commends  itself  to 
the  pious  heart,  but  it  is  after  all  only 
a  conjecture.  It  is  enough  for  us  to 
know  that  the  inspired  writers  did  not 
record  the  day  of  our  Savior's  birth, 
and  it  is  well  to  leave  it  where  the  Holy 
Spirit  has  left  it. 

Bethlehem  of  Judah.  In  distinc- 
tion from  another  Bethlehem  in  Galilee, 
in  the  tribe  of  Zebulun,  mentioned  in 
Josh.  19  :  15.  Bethlehem,  which  signi- 
fies "house  of  bread" — fitting  name 
for  the  place  where  "  the  bread  of  life" 
was  bom — so  called  perhaps  on  ac- 
count of  its  fertility,  was  a  small  town 
about  six  miles  south  of  Jerusalem. 
Its  earlier  name,  Ephratah,  which  means 
"land"  or  "region,"  probably  included 
its  environs.  Its  earliest  notice  by  the 
sacred  historian  is  Gen.  35  :  16-20,  when 
Jacob  was  bereaved  of  his  beloved 
Rachel.  It  was  the  scene  of  the  touch- 
ing story  of  Ruth  and  the  ancestral 
seat  of  the  house  of  David.  It  was  call- 
ed the  city  of  David  (Luke  3  :  4),  be- 
cause it  was  the  place  of  his  nativity. 
It  was  situated  on  an  eminence.  The 
hills  around  it  were  clothed  with  vines, 
fig-trees,  and  almonds,  and  the  vaUeys 
bore  rich  crops  of  grain.  It  was  forti- 
fied by  Rehoboam  (2  Chron.  11  :  6),  but 
remained  an  unimportant  place  (Mic. 
5  : 1),  not  even  mentioned  by  Joshua  and 
Nehemiah  among  the  cities  of  Judah. 
Modern  travelers  speak  of  the  fertility 
of  the  surrounding  region.  At  present 
Bethlehem  is  a  small  but  populous  town, 
containing  about  4000  inhabitants,  most* 
ly  belonging  to  the  Greek  Church. 

Herod  the  king.  Jiidea  was  a 
province  of  the  Roman  empire,  and 
this  person  was  Herod  the  Great,  the 
son  of  Antipater,  an  Idumsean  or 
Edomite,  who  was  born  at  Ascalon, 
Judea,  71  B.C.  Various  accounts  are 
given  of  his  aucestrj',  some  holding  that 


28 


MATTHEW    II. 


B.C.  4 


2  came  wise  men  "J  from  the  East  to  Jerusalem,  saying,   '  Ge.  85.  6 ;  l  KL 
'Where  is  he  that  is  born  King  of  the  Jews  ?  for   rch.l21.5- Ps.a  6 


he  was  of  the  stock  of  the  principal 
Jews,  who  came  out  of  Babylon  into 
Jud(^a,  and  others  that  he  was  a  half 
Jew,  and  of  a  proselyte  family.  See  on 
ver.  22.  He  was  declared  king  of  Judea 
by  a  decree  of  the  Roman  senate,  about 
41  B.C.,  and  for  thirty-seven  years  reign- 
ed under  the  supremacy  of  Rome.  On 
account  of  his  distinguished  exploits  in 
war,  his  marked  abUity  in  governing  and 
defending  the  counti"y,  and  his  works 
of  public  improvements,  he  is  caUed 
Herod   the   Great.      He  strove  to  in- 

fratiate  himself  into  the  favor  of  the 
ews  by  acts  of  muniticence  and  gene- 
rosity, and  thus  he  began  to  build  the 
temple  at  Jerusalem ;  while  at  the  same 
time  he  courted  the  favor  of  Rome  by 
concessions  to  heathenism,  and  building 
an  amphitheatre  without  the  walls  of 
Jerusalem,  in  which  the  Roman  com- 
bats with  wild  beasts  and  gladiators 
were  exhibited.  He,  notwithstanding, 
failed  to  gain  the  aifection  of  his  sub- 
jects, who  were  prejudiced  against  him 
as  a  foreigner,  and  hated  him  for  his 
concessions  to  heathen  customs  and  for 
his  numerous  cruelties.  Josephus  re- 
presents him  as  "  a  man  of  great  barba- 
rity and  a  slave  to  his  passions."  The 
murder  of  the  infants  at  Bethlehem 
was  but  one  of  his  many  acts  of  hke  na- 
ture. His  reign,  however,  was  very 
successful.  For  thirty  years  Judea  was 
undistm-bed  by  war.  The  world,  too, 
was  at  peace,  under  Augustus,  the  Ro- 
man Emperor.  It  was  a  titling  time 
for  the  coming  of  the  Prince  of  Peace. 
.The  last  forty  days  of  his  Ufe  were 
sp«nt  at  Jericho  and  the  baths  of  Callir- 
rhoe.  The  visit  of  the  wise  men  must 
have  therefore  been  before  this;  for 
they  found  him  at  Jerusalem. 

Wise  men  from  the  east.  Ma- 
aiaiis.  This  term  was  originally  applied 
(0  a  priestly  caste  of  the  ancient  Per- 
sians, who  cultivated  astrology,  medi- 
cine, and  the  Uke.  An  order  of  them 
existed  at  Babylon,  of  which  Daniel 
was  made  president,  Dan.  2  :  48.  The 
name  was  afterward  applied  to  eastern 
philosophers  in  general,  who  followed 
them  in  cultixatingthe  sciences.  They 
were  widely  known  as  "«.■«  me7i,  and 
were  supposed  to  possess  secret  know- 
ledge both  in  science  and  rehgion.  The 
term  which  was  lirst  used  in  a  good 


sense,  was  also  used  afterward  in  a  bad 
sense.  The  wise  men  here  mentioned 
belonged  to  the  former  and  earlier  class ; 
Simon  Magus  to  the  latter  and  corrupt 
class.  Acts  8  :  19.  The  particular  part  of 
t/i£  ecuit  from  which  these  wise  men  came 
is  unknown.  The  east  may  mean  Ara- 
bia, Persia,  Parthia,  or  Babylonia.  It 
more  naturally  points  to  the  countries 
be3-ond  the  Euphrates,  of  which  Persia 
formed  a  pait,  where  the  Magjan  philo- 
sophy had  its  chief  seat.  It  has  ';een 
calculated  that  they  could  not  have  been 
less  than  four  months  in  coming  from 
their  distant  home  to  Jerusalem.  The 
narrative  implies  that  they  came  from 
a  distance,  and  that  they  were  Gentiles. 
The  Jews  called  Christ  king  of  Israel ; 
the  Gentiles,  king  of  the  Jews,  ch.  27 :  29, 
42;  John  1  :  49;  12:  13;  18:  33. 

To  Jerusalem.  It  was  natural  for 
the  wise  men  to  come  to  Jerusalem,  the 
capital  of  Judea,  on  their  mission. 
Their  arrival  must  have  been  after  the 
circumcision  of  Jesus,  and  his  presenta- 
tion in  the  temple,  Luke  2  :  23-38.  The 
case  of  Ezra  (Ezra  7  :  9)  shows  that  the 
journey  from  beyond  the  Euphrates 
could  be  accomplished  in  four  months. 
Jcnisalem  signifies  dwelling  or  founda- 
tion of  peace.  It  was  once  called  Salem, 
and  was  the  abode  of  Melchizedek,  Gen 
14  :  18.  It  was  afterward  called  Jehus, 
Jud.  19  :  10.  When  Da\id  reduced  it, 
the  hill  Zion  was  also  called  the  city  of 
David,  2  Sam.  5  :  6,  9.  After  it  came 
into  the  possession  of  the  Israelites,  the 
sacred  writers  apply  Jerusalem  to  the 
whole  city  as  its  common  name.  It 
was  destroyed  by  the  Chaldeans,  but  re- 
built by  the  Jews  on  their  return  from 
exile.  Herod  expended  large  sums  in 
its  embellishment.  It  was  built  on  four 
hiUs :  Zion  on  the  south,  which  was  the 
highest,  and  contained  the  citadel  and 
palace;  Moriah  on  the  Ciist,  on  w  Uv4 
stood  the  temple ;  and  Acra  and  Bezetba, 
north  of  Zion  and  covered  with  the 
largest  portion  of  the  city.  Jerusalem 
is  near  the  middle  of  Palestine,  about 
thirty  five  miles  from  the  Mediterra- 
nean, and  about  twenty-five  miles  from 
the  Jordan  and  the  Dead  Sea.  Its  ele- 
vation rs  2610  feet  above  the  former  sea, 
and  3927  feet  above  the  latter. 

2.  He  that  is  born  King  of  the 
Jews.    So  the  Gentiles  styled  the  Mep- 


B.C.  4. 


MATTHEW    II. 


29 


we  have  seen  '  his  star  in  the  east,  and  are  come  to      le.  9.  e,  7. 


Biah.  Sec  on  preceding  verse.  The 
language  here  implies  that  lie  was  re- 
cently bom.  Doubtless  there  was  at 
this  time  a  general  expectation  through- 
out the  east  of  a  new  and  universal  em- 
pire to  arise  in  Judea.  Suetonius,  a 
Roman  liistorian,  speaks  of  it  in  his 
lift  of  Vespasian  (chap.  4),  and 
Tacitus  alludes  to  the  same.  Jose- 
phus  and  Philo,  Jewish  historians,  also 
mention  a  similar  expectation.  This 
expectation  must  be  traced  to  the  be- 
lief universally  held  by  the  Jews  of  the 
coming  Messiah.  They  were  then  spread 
throughout  the  known  world;  the 
greater  part  of  the  ten  tribes  remained 
in  the  east,  and  many  proselytes  had 
been  made  from  among  the  sincere  in- 
quirers of  all  countries.  These  were 
looking  for  a  Messiah  who  should  be 
a  temporal  prince,  deliver  them  from 
bondage,  and  rule  over  the  world.  The 
wise  men  were  assured  that  the  king  of 
the  Jews  was  born  ;  their  only  inouiry 
was,  JVhm-e? 

Have  seen  his  star.  More  exact- 
ly. We  saw  his  stw.  It  was  his  star. 
What  kind  of  a  star  it  was,  and  how  the 
wise  men  could  distinguisli  it  as  his,  we 
are  not  told.  A  beautiful  and  inge- 
nious theory  based  on  astronomical  cal- 
culations, first  made  by  Kepler,  is  held 
by  some  of  the  most  learned  modem 
commentators.  It  is  found  that  a  con- 
junction of  the  planets  Jupiter  and  Sat- 
urn took  place  in  the  year  of  Kome  747, 
first  on  the  20th  of  May,  and  again  Oc- 
tober 37th,  and  November  12th — or,  ac- 
cording to  more  recent  calculations,  De- 
cember 5th.  The  conjunctions  occur- 
red in  the  constellation  Pisces,  just  in 
that  part  of  the  heavens  in  which, 
according  to  astrological  science, 
signs  betoken  the  greatest  and  most 
notable  events.  During  the  six  months 
the  planets  kept  near  together.  Al- 
ford,  on  this  passao;e,  supposes  that  the 
wise  men  saw  the  farst  of  these  conjunc- 
tions ;  then  took  their  journey,  arriving 
at  Jerusalem  in  a  little  over  five  months ; 
and  going  to  Bethlehem,  in  the  evening, 
the  Isovember  conjunction  being  before 
them  in  that  direction,  and  arriving 
there  at  eight  o'clock,  at  which  time  it 
would  be  in  the  meridian.  This  would 
fix  our  Savior's  birth  at  about  six  years 
before  our  common  era.  Others,  having 
ascertained  that  the  Chinese  astronomi- 


cal tables  record  the  appearance  of  a 
new  star,  two  years  later,  conclude  that 
our  Lord  wivs  born  four  years  earlier 
than  the  usual  era.  Supposing  that  tlie 
■wise  men  observed  both  of  these,  might 
harmonize  with  the  fact  tliat  Herod 
caused  all  the  children  of  Bethlehem, 
of  two  years  old  and  under,  to  be  put 
to  death.  The  appearance  of  these  rare 
phenomena  about  the  time  of  the  Sa- 
vior's birth  is  remarkable,  and  especial- 
ly in  that  part  of  the  heavens.  Us- 
ees, Tfie  Fishes,  which  was  supposed  to 
be  connected  with  the  Jews.  And  it  is 
argued  in  favor  of  this  tbeor;',  that  God 
adapts  himself  in  his  providence  to  the 
imperfect  knowledge  and  conceptions 
of  men;  that  accordingly  he  directed 
the  devout  minds  of  these  wise  men, 
through  tlieir  knowledge  of  astrono- 
mical science,  to  the  Messiah ;  and  that 
there  is  no  reason  for  supposing  a 
miracle,  so  long  as  the  appearance  of 
the  star  can  be  exi^lained  by  science  and 
history. 

WhUe  this  explanation  may  satisfy 
some  minds,  to  our  own  it  seems  to  par- 
take too  much  of  speculation.  It  does 
not  seem  fuUy  to  accord  with  the  fact 
that  they  knew  it  to  be  the  Messiah's 
star,  and  with  the  statement  that  the 
star  led  them  forward,  "  till  it  came  and 
stood  over  the  place  where  the  child 
was,"  ver.  9.  Moreover,  the  definite 
term  star,  in  the  original,  though  apply- 
ing to  any  star,  planet,  comet,  or  me- 
teor, would  harclly  be  used  to  designate 
the  conjunction  of  the  greater  planets 
It  seems  more  probable  that  they  were 
Gentile  philosophers  wlio  had  been  led 
to  the  knowledge  of  the  true  God ;  and 
that  God  had  favored  them  with  some 
revelations  of  himself,  as  he  did  Melchi- 
zedek,  Abimelech,  and  others.  This 
accords  well  with  the  divine  communi- 
cation given  them,  mentioned  in  ver. 
12.  Whatever  the  star  was,  there  was 
probably  some  di^^ne  influence  exercis- 
ed on  their  minds,  and  its  going  before 
them  leads  rather  to  the  conclusion  that 
it  was  a  meteor,  low  in  the  atmosphere, 
prepared  and  explained  in  some  way  to 
them  by  God,  which  led  them  first  to 
Jerusalem,  and  then  to  the  very  house 
where  Jesus  was  at  Bethlehem.  Thi= 
accords  best  with  the  whole  narrative. 
See  on  ver.  9. 

In  the  east.     In  the  eastern  coiip- 


30 


MATTHEW    II. 


B.C.  4. 


3  worship  liim.  When  Herod  the  king  had  heard 
these   tilings,   he  was   troubled,  and   ail   Jerusalem 

4  with  him.  And  when  he  had  gathered  all  '  the 
chief  priests  and  "  scribes  of  the  people  together, 
'he  demanded   of   them  where  Christ   should   be 


Num.  34.  17. 


2  Ch.  36.  14. 

3  Chr.  34.  13. 


Mai.  2.  7. 


trj'.  The  star  was  thus  west  of  tliem 
when  they  saw  it  at  their  own  homes  in 
the  east. 

To  worship  him.  To  do  him 
homage.  The  word  translated  worxhip 
literally  means  to  kiss  the  hand  to  any 
oiie,  as  an  expression  of  reverence  and 
homau;e.  According  to  Herodotus  (i. 
134)  the  ancient  oriental  and  Persian 
mode  of  salutation  was,  between  per- 
sons of  equal  rank,  to  kiss  each  other 
on  the  lips;  when  the  difference  of  raulc 
was  slight,  they  kissed  each  other  on 
the  cheek;  when  one  was  much  infe- 
rior, he  fell  upon  his  knees,  touclied  his 
forehead  to  the  ground,  or  prostrated 
himself,  kissing  at  the  same  time  liis 
hand  toward  the  superior.  The  word 
was  especially  applied  to  express  this 
oriental  form  of  salutation  to  a  superior, 
by  prostration  of  the  face  to  the  ground. 
It  thus  denoted  the  reverence  paid  to 
teachers  and  the  homage  paid  to  kings. 
When  the  object  of  this  homage  was 
God,  it  denoted  worship,  adoration.  (See 
1  Kings  19  :  18;  Hos.  18  :  2;  John  14: 
34;  1  Cor.  14  :  35,  and  Dr.  Conant  on 
this  passage  and  on  Job  31  :  37. )  We 
know  not  how  great  was  the  knowledge 
of  these  wise  men  concerning  the  new- 
born King  of  the  Jews.  There  is  no- 
thing in  tiie  word,  translated  worship, 
that  demands  any  thing  more  than  that 
they  would  pay  the  homage  usuallv  ac- 
corded to  langs.  Herod  doubtless  so 
understood  them,  and  this  was  wliat  he 
professed  a  desire  to  do,  ver.  8.  They 
also  had  come  to  do  homage,  not  to 
God,  but  to  a  great  king  that  had  been 
born  in  the  land.  Wlien  our  common 
version  was  made,  the  word  worship  was 
applicable  to  men  as  well  as  to  God ;  and 
when  referring  to  men,  it  meant  to  re- 
spect, to  hono^-,  to  treat  witli  civil  reve- 
rence. Thus  in  Luke  14  :  10  to  "  have 
worship"  means  to  ''have  honor." 

3.  Herod— troubled.  When  Herod 
heard  of  the  coming  of  these  sages  of 
the  east,  of  the  star  and  their  inquiry, 
he  was  troubled.  He  was  about  sev- 
enty years  old,  and  therefore  the  more 
easily"  troubled  in  regard  to  himself  and 
son.     He  was  also  a  usurjJer,  and  had 


come  to  power  through  bloodshed  and 
crime ;  he  was  hated  by  his  subjects ; 
the  Pharisees  had  predicted  a  revolution 
and  the  destruction  of  his  family.  He 
was,  therefore,  the  more  alarmed  when 
he  heard  that  the  expected  King  of  the 
Jews  was  born. 

AH  Jerusalem.  The  friends  of 
Herod  sliared  his  fear.  His  enemies 
dreaded  his  cruelties.  There  was  great 
excitement.  The  people  were  afraid  of 
offending  him  and  feared  fresh  wars  and 
tumults.  The  whole  population  of  Je- 
rusalem therefore  unite  witli  Ilerod  in 
the  alarm.  And  tliey  stay  with  Herod 
and  go  not  up  to  Bethlehem. 

4.  Chief  priests  and  scribes  of 
the  people.  Probably  the  Sanhe- 
drim, tlie  liighest  civil  and  ecclesiastical 
court  of  tlie  Jews.  It  consisted  of 
seventy-one  or  two  members,  including 
tlie  chief  priests,  the  elders,  and  scribes 
of  the  people.  The  mention  of  elders 
is  similarly  omitted  in  ch.  20  :  18.  It 
appears  to  have  been  quite  common  to 
designate  the  Sanhedrim  by  two  of  its 
component  orders,  ch.  36  ":  3 ;  27  :  1. 
Tlie  chief  priests  included  the  heads  of 
the  twenty-four  classes  into  which  David 
divided  tlie  priests  (1  Chron.  34  :  7-18), 
the  higli-priest  who  was  president,  if  he 
were  a  suitable  person,  and  probably  his 
deputy  and  his  survi\ing  predecessors. 
The  eiders  were  men  of  rank  and  influ- 
ence chosen  from  among  the  people. 
The  scribes  were  learned  men,  whose 
business  it  was  to  preserve,  copy,  and 
expound  the  Scriptures  and  tlie  "tradi- 
tions. Thev  were  also  called  lawvers 
(ch.  22 :  .35 ;"  Mark  12  :  28),  and  doctors 
of  the  law,  Luke  5  :  17,  21.  They  were 
not  a  religious  sect,  though  most  of 
them  belonged  to  the  Pharisees.  The 
son  of  R.  Nehemiah  was  probably  pre- 
sent at  this  council,  who  doubtless  re- 
membered the  prophecy  said  to  have 
been  uttered  by  his  father— that  the 
coming  of  the  Messiah  could  not  be 
delayed  more  than  fifteen  years. 

Demanded  of  them.  Inquired  of 
theui :  for  so  the  original  means.  They 
were  the  ones  who  would  be  supposed 
to  know  about  the  king  of  the  Jews, 


B.C.  4. 


M.VTTIIEW    II. 


31 


y  CU:  3.5. 

19 

Ru. 

1.    1!»; 

1 

Sam. 

16.4. 

'  Mic.  5. 

2; 

John 

7.  42. 

»  Rev.   2 

2' 

;   19. 

15. 

5  born.  And  they  said  unto  him,  In  ^  Bethlehem  of 
Judea :     for   thus   it    is   written    by   the   prophet, 

6  ''And  thou,  Bethlehem,  i/t  tlie  land  of  Judu,  art 
not  the  least  among  the  in-inces  of  Juda :  for  out  of 
thee  shall  come  a  Governor,  "that  shall   rule  my 

7  people  Israel.'  Then  Herod,  when  he  had  privily 
called  the  wise  men,  inquired  of  them  diligently 

8  what  time  the  star  appeared.  And  he  sent  them  to 
Bethlehem,  and  said.  Go  and  searcli  diligently  for 
the  young  child  ;  and  when  ye  have  found  him, 
bring  me  word  again,  '^  that  I  may  come  and  wor- 

9  ship  him  also.  When  they  had  heard  the  king, 
they  departed  ;  and,  lo,  '  the  star,  which  they  saw 


b  2.  Sam.  1.5.7-12; 

Pro.  26.  24,  25. 
"=  Ps.  25. 12;  2  Pet. 

1.  19. 


ond  the  prophecies  concerning  him  and 
lii«  birth.  Herod,  therefore,  consults 
them.  He  makes  the  question  of  tlie 
■ftise  men  his  own  :  where  Christ 
should  be  born.  lu  the  origiual, 
'I'/ie  t'hiifit,  not  the  proper  name,  but  the 
official  title  of  the  promised  Deliverer. 

.5.  By  the  prophet.  Micah  5  :  3. 
The  Sanhedrim  answers  by  quoting  a 
prophecy,  which  unmistakably  referred 
to  the  Messiah.  By  referring  to  Mi- 
cah, there  will  be  found  a  verbal  dif- 
lerenee  between  the  origiual  prophecy 
and  that  here  given.  The  evangelist, 
however,  does  not  quote  the  language 
of  the  prophet,  but  merely  gives  the 
answer  of  the  Sanhedrim  to  Herod. 
The  idea  of  the  passage  is  freely  given. 
And  as  the  inqiiiry  had  refei-ence  only 
to  the  place  of  the  Messiah's  birth,  the 
answer  settles  that  point  alone :  he 
should  be  bom  at  Bethlehem. 

6.  Land  of  Judah.  In  Micah  it  is 
Bethlehem,  Eplu-atah.  Bethlehem  came 
to  be  applied  to  the  town  ;  and  Ephra- 
tah,  its  ancient  name,  which  means  re- 
gion, district,  was  applied  to  the  adja- 
cent district.  It  was  preeminently  the 
district  or  land  of  Judah,  as  the  place 
out  of  which  shovild  come  forth  tlie  ex- 
pected Governor  of  Israel. 

Not  the  least  among  the  princes 
of  Judah.  Not  by  any  means  the 
least.  The  princes  were  the  diufs  of 
families.  Micah  uses  thoxcsands  of  Ixrad, 
denoting  the  civil  divisions  into  which 
the  people  were  divided.  The  term 
ihoiumncU  was  sometimes  applied  to  the 
district  where  they  resided,  and  thence 
to  the  town  where  the  chief  resided. 
The  term  chief  was  sometimes  used  in 
like  manner,  first  for  their  families,  and 
then  for  their  cities.     So  here  tlie  term 


pHnces  means  the  towns  where  they  re- 
sided. The  meaning  of  both  Micah  and 
Matthew  is,  that,  though  Bethleliem  be 
one  of  the  smallest  cities  of  Judah,  yet 
it  shall  not  be  the  smallest  in  honor,  "for 
out  of  it  sliall  come  the  Messiah.  The 
birth  of  Jesus  lias  made  Bethlehem 
ever  memorable.  Rule.  The  idea  is  of 
ruling,  as  a  shepherd  does  his  tlock ; 
feed,  protect,  and  control.  Jesus  is  the 
shepherd,  the  governor  of  his  people. 
As  such  he  leads,  watches  over,  pro- 
vides, and  directs  them. 

7.  Privily.  Privately,  secretly.  In- 
quired diligently.  Herod  was  not 
satisfied  witli  knowing  the  2^^^"'^  ^iiid 
the  time  of  the  birth  of  the  child.  He 
wished  also  more  accurate  information 
in  regard  to  his  parents,  and  the  very 
house  where  he  was,  so  that  he  might 
the  more  easily  destroy  him.  Possibly 
he  desired  the  wise  men  to  return,  so 
that  he  mi^ht  destroy  them  also.  He 
completely  deceived  them  by  his  hj^ioc- 
risy.  The  character  of  such  men  as 
Herod,  their  crucltv,  pride,  and  deceit, 
is  well  descrilied  in  Ps.  10  :  4-10 ;  5.5  :  21. 
Worship  him.  A  hypocritical  pre- ; 
text.     Do  him  Itomayc  as  in  ver.  2. 

0.  Lo,  the  star  went  before  them. ; 
Lo,  behold,  introduces  something  new 
and  unexpected,  and  suggests  the  sud- 
den reappearance  of  the  utar ;  from 
which  it  seems  evident  that  it  was  not 
a  planet,  or  a  conjunction  of  planets, 
but  a  luminous  meteor  in  the  atmo- 
sphere prepared  by  God  expressly  for 
guiding  them  not  only  to  Bethlehem  but 
to  the  very  house  where  tlie  child  lay.  In 
the  east.  That  is,  tlie  star  which  they 
sa\\-  while  in  the  eastern  countrj'.  It  U 
quite  probable  that  they  had  lost  sight 
of  the  star  before  they  arrived  at  Jerii:  a- 


32 


MATTHEW    II. 


B.(J.  4. 


in  the  east,  went  before  them,  till  it  came  and  stood 

10  over  where  the  young  child  was.  When  they  saw 
the  star,  they  rejoiced  with  exceeding  great  joy. 

11  And  when  they  were  come  into  the  house,  they  saw 
the  young  child  with  Mary  his  mother,  and  fell 
down  and  worshiped  him :  and  when  they  had 
opened  their  treasures,  ''they  presented   unto  him 


i's.  45.  » ;  7%  10, 
15;  Is.  60.  (i. 


leni.  That  it  appeared  to  them  in  their 
own  country,  and  then  disappeared,  is  fa- 
vored bv  tlie  words,  the  star  which  tfwy  mti< 
ill.  the  eaxt,  and  by  ver.  2,  literally,  we  mm 
ill,  the  ciist,  and  also  by  their  great  joy  in 
iif'-ain  belioldiug  it,  ver.  10.  Tliey  there- 
fore came  to  the  chief  city  of  the  Jews 
to  inquire  where  their  great  King  was 
born.  Having  ascertained  the  place 
of  his  birth,  they  at  once  proceed  ac- 
cording to  a  common  eastern  custom, 
l)y  night,  and  lo,  the  star  which  they 
had  seen  in  their  own  country  goes  be- 
fore them,  and  conducts  them  to  the 
\ery  spot  where  Jesus  lay.  God  per- 
formed a  miracle,  but  he  called  in  the 
exercise  of  their  faith  and  their  accom- 
panying works.  They  showed  their 
faitii  not  merely  by  starting  on  their 
journey,  but  by  continuing  it  to  Jerusa- 
lem, by  their  diligent  inquiry,  and  their 
hastening  to  Betlilehem.  God  then  re- 
warded their  faith,  having  suflieieutly 
tried  it,  by  guiding  it  directly  to  the  ob- 
ject of  tliuir  search.  And  so  will  he 
ever  reward  the  faithful. 

10.  Rejoiced.  The  cause  of  their 
joy  was  not  merely  because  they  saw  the 
star  going  before  them,  but  because  it 
canieand  stood  over  where  the  i/oaiif/  child 
was.  To  see  the  star  standing  still  thus, 
indicating  the  end  of  their  long  and  tire- 
some jom'uey,  and  the  house  where 
lay  the  infant  King  of  the  Jews,  whom 
they  should  so  quickly  see  and  pay 
their  homage  to,  was  enough  to  inspire 
them  with  exceeding  great  jog. 

11.  The  house.  The  place  indica- 
ted by  the  star,  where  they  then  lived. 
Hither  they  may  have  removed  from 
the  stable  where  Jesus  was  born,  soon 
after  the  visit  of  the  shepherds,  Luke 
3 :  16.  Some  suppose  that  they  returned 
to  Nazareth  immediately  after  the  pre- 
sentation in  the  temjile  (Luke  3  :  33, 
39),  and  thence  came  back  to  reside  at 
Beth'ehem.  See  further  on  Luke  3  : 
39.  It  would  seem  that  they  resided 
some  time  at  Bethlt-hem  after  the  na- 
tivitv. 

Fell     down     and     worshiped. 


According  to  the  usual  manner  of  show- 
ing respect  to  a  superior  (Esth.  8  ;  3), 
they  fell  down  and  did  homage  to  the 
King  of  the  Jews.  It  is  quite  probable 
that  they  ditl  him  more  than  mere  poli- 
tical homage.  This  was  probably  their 
object  when  they  started  on  their  jour- 
ney, possibly  wiien  tliey  inquired  of 
Herod;  but  a?  they  came  and  saw  the 
child,  it  is  not  unrea.>ouable  to  suppose 
that  God,  who  had  guided  them,  gave 
them  also  some  insignt  into  the  spirit- 
ual and  divine  uaturo  of  Jesus,  as  lie 
did  to  Simeon  and  Anna  (Luke  3  :  3.T- 
38),  and  that  nitli  this  inward  know- 
ledge they  i)aid  liiiu  religious  homage 
— adoration.  Notice  here  that  Mary 
holds  a  subordinate  jiosition  in  this 
verse  and  in  verses  13,  14,  120,  31.  Thi? 
is  directly  opposed  to  the  traditions  and 
superstition  of  the  Romish  Church  in 
regai-d  to  her. 

Opened  their  treasures.  The 
bags  and  boxes  containing  their  gold, 
etc.  In  ea.stern  countries  those  that 
called  on  kings  and  other  distinguished 
persons,  brought  gifts.  Gen.  43  :  11 ;  1 
Sam.  9  :  7-9.  The  Queen  of  Sheba 
came  to  Jerusalem  with  presents  for 
Solomon,  of  spices,  gold,  and  precious 
stones,  1  Kings  10  :  3.  The  custom 
still  continues  in  the  east.  Frankin- 
cense. A  product  of  Arabia  and  India. 
It  was  a  valuable  white  resin  or  gimi  of 
bitter  ta,ste,  obtained  from  a  tree  by 
making  incisions  in  the  bark,  highly 
fragrant,  and  used  in  sacritices  and  in 
the  services  of  the  temple.  Lev.  3  :  16 ; 
16  :  13.  Myrrh.  A  precious  gum,  ob- 
tained in  the  same  manner  as  frankin- 
cense, from  a  tree  eight  or  nine  feet 
high,  growing  in  Africa  and  Arabia.  Its 
name  denotes  bitterness,  but  its  smell  is 
not  disagreeable.  It  was  employed  in 
perfumes,  in  improving  the  taste  of 
wine,  in  embalming  the  dead,  and  as  an 
ingredient  of  the  holv  ointment.  Ex. 
30  :  23;  Esth.  3  :  13;  John  19  :  39; 
Mark  1.5  :  33.  These  valuable  gift^s 
probably  aflbrded  to  Joseph  and  Mary 
the  means   of  support  on   their  jour- 


B.C.  4. 


MATTHEW    II. 


33 


12  gifts ;  gold,  and  frankincense,  and  myrrh.  And 
being  warned  of  God  '  in  a  dream  that  they  should 
not  return  to  Herod,  they  dej^arted  into  their  own 
country  another  way. 

Flkjht  into  Egyi^t  ;    HeroiVs  cruelty  ;    The  return,  to 
Galilee. 

13  And  wlien  they  were  departed,  behold,  the  angel 
of  the  Lord  appeareth  to  Joseph  in  a  dream,  saying. 
Arise,  and  take  the  young  child  and  liis  mother, 
and  flee  into  Egypt,  and  be  thou  there  until  I  bring 
thee  word  :  for  Herod  will  seek  the  young  child  to 

14  destroy  him.  When  he  arose,  he  took  the  young 
child  and  his  mother  by  night  and  departed  into 

15  Egypt :  and  was  there  until  the  death  of  Herod  : 
that  it  might  be  fulfilled  which  was  spoken  of  the 
Lord  by  the  propliet,  saying,  '  '  Out  of  Egypt  have 
I  called  mv  son." 


ch.  1.  20. 


'    H08.  11.  1. 


1103-  to  Egypt.  In  their  presenta- 
tion by  the  wise  men,  we  see  some  of 
the  representatives  of  the  Gentile 
world  doiiiii'  lioniage  to  Christ.  "  Wc 
may  also  combine  a  symbolical  iuter- 
l^retation  of  the  three-fold  gift.  Tims, 
the  myrrh,  as  p.recious  ointment,  may 
indicate  the  prophet  and  balm  of  Israel; 
the  incense,  the  office  of  the  high- 
priest;  the  gold,  the  splendor  of  roy- 
alty."— L.\NGE. 

1'.^.   Warned  of  God.      Hanny  re- 
veived  a  divine  renponxe  ;  being  adrnoitinhal 
by  God.     In  the  original,  the  expression 
seems  to  imply  a  previous  inquiry.   Tlie  \ 
same  word  is   used   in   ver.   22.      Tlie  i 
wise  men  were  doubtless  in  the  habit  j 
of  constantly  seeking  divine  direction. 
They  may  also  have  become  suspicious 
of  Herod's  intentions.     But  they  looked 
to  God,  and  he  took  care  of  them  and  of  1 
his  Anointed.     And  so  will  he  do  to  all 
who   commit   their  ways   to    him,    Ps.  j 
37  :  .5 ;  Prov.  3  :  0.     Being  divinely  ad-  ! 
nionished  in  a  dream  (see  on  1  :  20),  i 
they  withdreuy  or  retired  by  another  way  ' 
to  their  own  country.  I 

13-15.  The  Flight  into  Egypt. 
Onlv  in  Matthew. 

13.  The  an^el.  See  on  ch.  1  :  20. 
Arise,  take  the  young  child.  The 
command  was  immediate ;  he  arose  and 
departed  the  same  night  into  Egj'pt,  as 
is  indicated  by  the  words  in  ver.  14, 
When  he  arose,  etc.,  whicli  more 
literally  translated  is.  And  he  aroiie  and 
took  the  young  child.     Egypt  was  at  that 


time  a  Roman  province,  independent  of 
Herod,  much  inhabited  by  Jews,  about 
sixty  miles  south-west  from  Bethlehem. 
The  Greek  language  was  spoken  there. 
The  Jews  had  there  a  temple  and  many 
synagogues.  The  Greek  translation  of 
the  Old  Testament,  called  the  Septua- 
gint,  was  made  there.  It  formed  a  near, 
convenient,  and  imieed  the  only  possi- 
ble refuge  for  Jesus  and  his  parents. 
God  had  wonderfully  prepared  this 
land  where  the  children  of  Israel  had 
sutfered  oppression,  to  be  the  refuge  of 
the  new-born  Messiah. 

14.  When  he  arose.  Andhavinii 
urixen,  or  and  he  aroi^e  without  delay. 
The  fact  that  he  started  by  night  shows 
the  promptness  and  haste  or  his  with- 
drawal. 

1.5.  Until  the  death  of  Herod. 
Herod's  death  is  generally  thought  to 
have  occuri'ed  very  soon  after  the  flight 
into  Egj-pt.  In  regard  to  the  time  of  his 
death,  see  on  ver.  19. 

That  it  might  he  fulfilled.  A 
divine  pm-pose  fulfilled,  as  expressed  by 
the  Lord  through  the  prophet.  See  on 
ch.  1  :  22,  23.  The  prophecy  here  cited 
is  found  in  Hos.  11  :  1.  It  was  origi- 
nally written  of  Israel  in  Egypt,  and  is 
best  explained  by  regarding  it  a  typical 
prophecy.  Tlioujjh  literally  referring 
to  Israel,  it  is  typically  fulfilled  in  the 
child  Jesus.  The  children  of  Israel 
are  regarded  as  one  man,  as  God's  son. 
They  are  so  called  in  Exod.  4  :  22; 
they  are  there  also  styled  his  flrst-bom. 


34 


MATTHEW    II. 


16  Tlien  Herod,  when  he  saw  that  he  was  mocked 
of  the  wise  men,  was  exceeding  wroth,  and  sent 
forth,  and  slew  all  the  children  that  were  in  Bethle- 
hem, and  in  all  the  coasts  thereof,  from  two  years 
old  and  under,  according  to  the  time  which  he  had 

IT  dilio-ently  inquired  of  the  wise  men.  Then  was 
f unfiled 'that  which  was   spoken  by  ?  Jeremy  the 


B.C.  4. 


=  Jer  31. 15;  Prov. 
:JS.  15-17. 


Israel  is  thus  a  type  of  Christ,  wlio 
is  in  the  highest  sense  the  Son  of 
God.  Both  were  straiiii^^Ts  in  Egypt, 
and  both  were  called  fortli  by  the  com- 
mand of  God.  Jesus,  too,  the  true 
tirst-born,  fultilled  the  case  of  the  peo- 
l)le  lie  represented,  "  In  all  their  afflic- 
tions he  was  afflicted,"  Isa.  63  :  9.  His 
people,  the  body,  is  one  with  him,  their 
head.  Christ  is  the  sum  and  substance 
of  Old  Testament  types  and  i)rophecies. 

16-18.  The  M.\.ssacke  of  the  Chil- 
dren OF  Bethlehem.  Only  in  Mat- 
thew. 

16.  Mocked.  Treated  disrespect-  i 
fully,  trifled  with.  "  Outwitted,  made 
a  fool  of." — Lange.  This  expresses 
the  feeling  of  Herod  ;  tlie  wise  men  had 
no  such  design.  Exceeding  wroth. 
He  was  wry  augnj  boUx  because  he  I'elt 
that  he  had  been  tritled  witli,  and  also 
because  he  had  failed  to  ascertain  more 
about  Jesus,  in  order  that  lie  might  cer- 
tainly kill  him. 

Slew  all  the  children.  .1?/  the 
boys ;  for  so  the  original  means.  He- 
rod's oliject  was  to  destroy  the  lately 
born  King  of  the  Jews ;  and  hence  he 
did  not  need  to  kill  any  but  the  male 
children.  In  all  the  coasts  thereof. 
All  the  borders  thereof.  The  word 
coast  now  means  the  margin  of  land  next 
to  the  sea,  as  sea-foa.4.  Here  it  means 
the  vicinity,  borders,  adjacent  district. 
This  is  ordinarily  its  meaning  in  Scrip- 
ture. From  two  years  old  and 
under.  The  exact  length  of  time  here 
indicated  is  doubtful.  Some  suppose 
that  all  the  male  children  under  two 
years  of  age  were  slain.  Others,  accord- 
ing to  Jewish  reckoning,  suppose  two 
years  to  mean  entering  the  aewnd  year. 
A  child  that  had  entered  the  second 
year  would  be  called  two  years  old. 
The  latter  supposition  is  probable. 
Matthew  would  doubtless  speak  of  time 
according  to  Jewi.^h  reckoning.  The 
Evangelists  thus  speak  of  our  Savior's 
death.  The  parts  of  the  three  days  that 
lie  was  under  the  power  of  death  are 


called  three  days.  Herod  thought  he 
knew  the  age  of  Jesus  from  the  time 
the  star  appeared.  He  therefore  slew 
all  that  were  about  his  age,  according  to 
the  time  he  had  exactly  learned  from 
the  wise  men,  probably  going  a  httle 
beyond,  so  as  to  make  his  death  the 
more  certain.  This  was  among  the  last 
acts  of  Herod's  cruelty,  probably  but  a 
few  weeks,  or  possibly  days,  before  his 
death. 

The  n umbel-  of  children  slain  could 
not  have  been  large.  Bethlehem  was 
a  very  small  town,  and  the  families  bor- 
dering upon  it  were  probably  few. 
There  were  not  jiroliablv  in  all  more 
than  three  hundred  inhabitants.  Ur. 
Hackett  supposes  that  the  number  of 
children  slain  did  not  exceed  twelve 
or  tifteen.  Yet  Voltaire,  seizing  upon 
an  unreliable  tradition,  puts  them  down 
at  fourteen  thousand  1  So  many  and 
atrocious  were  Herod's  cruelties  that  it 
is  not  strange  that  Josephus  makes  no 
mention  of  this.  Herod  had  marked  his 
whole  reign  wltli  blood,  had  murdered 
a  brother"in-law,  one  of  his  wives,  and 
three  sons,  the  last  son  live  days  before 
his  own  death.  At  about  the  time  of  the 
massacre  at  Bethlehem,  above  forty  zeal- 
ots were  burned  alive  at  Jerusalem,"at  the 
command  of  Herod,  because  they  had 
destroyed  his  golden  eagle  erected  over 
the  gate  of  the  temple.  This  execution 
took  place  on  the  night  of  the  12th  of 
March.  Again,  Herod  probably  gave 
this  order  secretly,  and  it  might  not 
have  been  known  to  Josephus.  The 
(ailing  the  wise  men,  primly,  etc.,  in  ver. 
7,  favors  this  view.  And  tinally,  if  Jo- 
sephus did  know  it,  he  would  not,  as 
a  Jewish  historian,  wish  to  give  direct 
testimony  to  the  truth  of  Christiauity. 
No  argument  can  therefore  be  drawn 
from  the  silence  of  Josephus.  The  most 
careful  historians  relate  only  a  few  of 
the  events  that  have  occurred.  The 
slaying  of  the  children  of  Bethlehem, 
th<  ugh  it  showed  Herod's  great  wick- 
edi.ess,  was  among  his   many  cruelties 


B.C.  4. 


MATTHEW    II. 


18  prophet,  saying,  'In  Rama  was  there  a  voice  heard, 
lamentation,  and  weeping,  and  great  mourning, 
Rachel  weeping /(*/■  her  children,  and  would  not  be 
comforted,  because  they  are  not.' 

But  when  Herod  was  dead,  ))ehold,  an  angel  of 
the  Lord  appeareth  in  a  dream  to  Joseph  in  Egypt, 
saying,  Arise,  and  take  the  young  child  and  his 
mother,  and  go  into  the  land  of  Israel  :   for  ''  they 

21  are  dead  which  sought  the  young  child's  life.  And 
he  arose,  and  took  the  young  child  and  his  mother, 


19 


20 


36 


h  Pb.  7C. 
4.  19. 


10;    Er 


only  as  a  drop  in  the  ocean,  and  would 
never  have  been  reeorded  except  for  its 
eonnection  with  tlie  life  of  Jesus. 

IT.  Then  was  fulfilled.  Notice 
it  is  not  said  as  in  cli.  1  :  2'.i,  or  in  verse 
15  of  this  chapter,  "that  it  niitjlit  be 
fultilled."  Those  had  reference  to  the 
deyigiix  of  God  in  respect  to  tlie  Mes- 
siah ;  this,  to  tlie  consequences  of  He- 
rod's cruelty.  The  former  were  the 
positive  designs  of  God  ;  tlie  latter  the 
permission  of  wickedness  ou  the  part  of 
man. 

18.  Jeremy.  Jeremiah.  The  qiio- 
tation  from  Jer.  31  :  15.  Rama,  sig- 
nifying eminence,  is  the  name  of  seve- 
ral towns  situated  on  hills.  The  Earna 
here  referred  to,  was  a  city  of  Benja- 
min, about  six  miles  north  of  Jerusalem, 
and  on  the  road  to  Samaria.  It  must  not 
be  confounded  with  Ramah,  in  Mount 
Ephraim,  the  place  of  Samuel's  birth, 
residence,  and  burial.  Drs.  Robinson 
and  Hackett  both  find  it  in  the  modern 
village  El-Ram,  on  a  conical  hill  a 
little  east  of  the  road  above  mentioned. 
There  are  ruins  of  broken  columns, 
large  liewn  stones,  and  an  ancient  reser- 
voir.    The  village  is  almost  deserted. 

FulfiUed,  etc.  Tlie  Evangelist  evi- 
dently points  to  the  fulfillment  of  a 
prediction.  It  must  be  explained  simi- 
larly to  those  already  noticed  in  ch.  1 : 
■i2  and  2  :  15,  as  a  typical  proi)liecy.  Its 
primary  reference  (Jer.  31  :  15)  is  to  tlie 
captivity  of  the  Jews  to  Babylon  after 
tlie  conquest  of  Jerusalem  by  Nebuzar- 
adan.  Rachel,  the  mother  of  Benjamin, 
is  represented  as  bewailing  her  child- 
ren. Her  voice  is  vividly  represented,  , 
in  poetic  imagery,  as  coming,  as  it  were, 
from  her  sepulchre  near  Betlilehem,  and 
is  carried  northward  beyond  Jerusalem, 
and  is  lieard  at  Rama,  where  the  cap- 
tives were  collected,  ready  to  be  sent  to 
Babylon,  Jer.  40  ;  1.  It  must  be  remem- 
bered that  the  tribes  of  Judah  and  Ben-  ] 


jamin  were  closely  united,  after  the  re- 
volt of  the  ten  tribes.  But  the  pro- 
phecy extended  not  merely  to  Jewish 
captives  of  Jeremiah's  day,  but  to  the 
destruction  of  the  innocents  in  Messiah's 
time.  The  atrocious  deed  of  Herod  tills 
Bethlehem  and  its  vicinity  with  lamen- 
tation. The  fact  that  Herod  was  aim- 
ing at  the  life  of  the  King  of  the  Jews, 
the  spiritual  and  temporal  hope  of  the 
world,  only  increases  the  intensity  of 
the  crime.  The  awfulness  of  the  deed, 
the  hon-or  and  pungent  grief  produced 
by  it,  are  strikingly  rei)rescnted  by  the 
ligure  of  Rachel  iDCwailing  her  cruel 
bereavement  in  her  giave,  which  was 
"inthewav  to  Bethicliem,"  Gen.  35: 
19.  Such  bewailing  among  eastern  wo- 
men was  most  violent,  Jer.  9  :  17,  18. 
Omit  the  words,  lamentation,  and. 
19-23.  The  Return  from  Egypt 
AND  THE  Residence  at  Nazareth. 
Found  only  in  Matthew. 

19.  Herod  was  dead.  Died  at  Jeri- 
cho in  the  seventiethyearof  his  age  and 
the  thirty-seventh  year  of  his  reign,  of  a 
most  painful  and  loathsome  disease.  An 
eclipse  of  the  moon  which  occurred 
about  the  same  time  tixes  his  deatli  in  the 
spring  of  the  750th  year  of  Rome,  B.C.  4. 
According  to  Josephus,  about  the  time 
of  the  passover,  who  gives  an  account  of 
liis  terrible  death.  (Joseph.  Antiq.  xvii. 
8,  5,  and  Jeinsh  War,  i.  33,  5,  6,  7). 

20.  Land  of  Israel.  The  land 
given  to  Abraham  and  his  seed  forever. 
Israel  was  applied  to  the  twelve  tribes 
until  the  time  of  Rehoboam.  From  that 
time  to  the  captivity,  the  ten  tribes  that 
revolted  and  followed  Jeroboam  were 
called  Israel,  in  distinction  from  the  two 
tribes,  Judah  and  Benjamin,  which  were 
culled  Judah.  But  after  the  Babylonish 
captivity  the  general  name  was  again  ap 
plied  to  all  wlio  traced  their  descent  to 
Jacoli.  Land  of  Israel  therefore  applied 
to  tlie  whole  of  Palestine. 


o6 


MATTHEW    II. 


B.C.  4. 


23  and  came  into  tlie  land  of  Israel.  But  when  he 
heard  that  Archelaus  did  reign  in  Judea  in  the 
room  of  his  father  Herod,  he  was  afraid  to  go  thi- 
ther :  notwithstanding,  being  warned  of  God  in  a 


'  ch.  3.  13 ;   Lk.  2. 

39 
*  John  1.  45;  Ac. 

2.  22. 


They  are  dead.  Some  suppose 
here  a  verbal  relereuce  to  Exod.  4  :  11>. 
The  language  was  doubtless  faiuiliar  to 
Jose])!!,  and  would  remind  him  that  He 
who  protected  Moses  was  watching  over 
the  young  child  Jesus.  The  plirase, 
They  are  dead,  refers  especially  to  llerod. 
But  others  who  were  with  him  iu  spirit 
had  aUo  died.  Antipatcr,  the  son  of 
Herod,  and  heir-apparent  to  the  throne, 
who  had  procured  the  death  of  his  two 
elder  brothers  to  clear  his  way  to  the 
succession,  would  probably  be  very  ac- 
tive in  seeking  the  destruction  of  Je- 
sus, and  in  advising  the  murder  of  the 
children  of  Bethlehem.  But  hi^  father, 
live  days  before  his  own  death,  liad  him 
put  to  death. 

21.  Arose— and  came  into  the 
land  of  Israel.  The  time  of  Joseph's 
sojourn  in  Egypt  must  have  been  short, 
probably  only  a  few  months,  or  possi- 
bly a  few  weeks,  since  Herod  died  soon 
after  the  slaughter  of  the  infants,  and 
Joseph's  return  was  soon  after  the  death 
of  Herod. 

23.  He  heard  that  Archelaus 
did  reign.    After  the  death  of  Herod, 


Archelaus  received  half  of  his  kingdom, 
including  Judea,  Idunuva,  and  Samaria, 
with  the  title  ot  E't/umrch,  which  means 
governor  of  a  nation  or  proviTice.  The 
remaining  half  wa,s  divided  between 
Herod  Antipas  and  Herod  Philip,  each, 
receiving  the  title  of  Tctruivh,  that  is,' 
governor  of  a  ft)urth  part  of  a  jn-ovince ; 
the  former  having  the  regions  of  Galilee 
and  Pera^a,  and  the  latter  Batanaea,  Tra- 
chonitis,  and  Auranitis.  The  title  of  eth- 
narch,  though  snperior  to  tetrarch,  was 
inferior  to  that  of  king.  After  a  reign  of 
nine  years,  Archelaus  was  banished  by 
the  Roman  Emperor  Augustus,  on  ac- 
count of  his  oppression  and  cruelt}'.  At 
the  commencement  of  his  reign,  he  mas- 
sacred three  thonsand  Jews  at  once  iu  the 
temple.  He  died  in  Gaul,  whither  he  was 
banished  .v.d.  fi.  After  him  Judea  had 
no  more  a  native  king.  Shiloh  had  come, 
and  the  sceptre  departed.  Gen.  49  :  10. 
It  was  ]>laced  under  Roman  governors, 
who  resided  at  Cesarea.  The  successive 
governors  during  the  life  of  Je.--us  were, 
Coponius,  Ambivius,  Annius  Rufus,  Va- 
lerius Gratus.  and  Pontais  Pilate.  The 
following  table  shows  at  a  glance  the 


Herod  the  Gre.vt.     Died  B.C. 
Married 


Mariamne,  2d  wife.    Mariamne.  5th  wife. 

'  i  '  ! 


Maltliacc.mil  wile. 


Cleopatra,  7th  wife. 


Aristobulus.  Herod  Philip.         Archei.ai-*.  Herod  Antipas.  Heroij  1'hilip. 

Died  B.C.  6.  First  Husband  of     Matt.  2  :  22.           Luke  3  :  1.  Luke  3  :  1. 

> . '  Herodias,  Matt.  14  :  3.    Deposed           Matt.  14  :  3-6.  Died  .\.D.  H. 

I  A.D.  r..  Deposed  A.D.  40. 


Herod  Agrippa  I.    Died  A.D.  44.=Herodias. 
Acts  12  :  2:i-35.    Matt.  14  :  6. 


Herod  Agrippa  IT.  =    Bernice.     =-     Drusilla. 

Acts  2.5 :  13,  26.  Acts  25  :  13.  23  :     Acts  24  :  24. 
The  last  of  the  He-  26  :  30. 

rods.    Died  A.D.  95. 


several  individuals  of  Herod's  family 
mentioned  in  the  New  Testament,  and 
their  relation  to  Herod  the  Great. 

He  was  afraid  to   go   thither. 
Knowing  that  Archelaus  was  like  his  fa- 


ther, a  suspicious  and  cruel  tyrant.  He 
"  seemed  to  be  so  afraid  lest  he  should 
not  be  deemed  Herod's  owni  son  that 
he  took  especial  care  to  make  his  acts 
prove  it."     So  said  the  Jewisli  deputies 


B.C.  4. 


MATTHEW    II. 


37 


dream,  he  turned  aside  '  into  the  parts  of  Galilee  : 

23  and  he  came  and  dwelt  in  a  city  called  •'Nazareth  :  [M^  v*' W" 

tliat  it  might  be  fulfilled  which  was  spoken  bv  the  is.  U.  3^;'  Ac.  e! 

Prophets,  He  shall  be  called  '  a  Nazarene.  "  14;  24.  5. 


to  Augustus.  Joseph.  Antiq.  xvii.  11, 
:i.  Joseph  may  have  heard  of  his  recent 
cruelties.  Warned  of  God.  See  on 
ver.  12.  While  Josepli  was  troubled  and 
seeking  divine  guidance,  he  is  honored 
^lle  fourth  time  with  a  revelation  of 
'iod's  will.  In  a  dream  God  directs  him 
to  tura  aside  to  Galilee.  That  he  at  first 
intended  lo  go  to  Judea  is  a  circumstan- 
tial argument  that  he  had,  before  his 
'light  into  Egypt,  made  Bethleliem  liis 
residence. 

Parts  of  Galilee.  Galilee  consisted 
of  Upperaud  Lower  Galilee. — Dr.  Con- 
.4.\T :  •'  The  parts  of'  Galilee  may  refer  to  the 
divisions  of  country  embraced  within  its 
bounds."  Palestine  was  at  this  time 
divided  into  three  parts  :  Galilee  on  the 
north,  Samaria  in  the  middle,  and  Judea 
on  the  south.  Joseph  could  live  in  safety 
in  Galilee  under  Herod  Antipas,  wlio 
was  comparatively  a  mild  prince,  and 
wlio.  not  being  on  good  terms  with  Ar- 
ehelaus,  would  be  slow  to  deliver  up  to 
him  the  young  child  Jesus.  Tliis,  how- 
ever, is  on  the  supposition  that  Jesus 
and  his  parents  were  known  to  Arche- 
laus;  but  this  probably  was  not  the 
ease.  Jesus  doubtless  lived  m  obscurity 
and  quiet,  unknown  to  royalty  and  un- 
suspected by  the  Herods. 

"23.  Nazareth.  Means  a  branch,  a 
tit  name  of  the  place  where  the  Branch 
(Isa.  11  :  1 ;  Zech.  3:8;  6  :  12)  should 
live  and  grow  up.  This  was  a  small  city 
in  Lower  Galilee,  about  seventy  miles 
north  of  Jerusalem,  and  nearly  lialf-way 
from  the  Jordan  to  the  Mediterranean. 
It  was  situated  on  a  side  of  a  hill  ( Luke 
4  :  29),  a  small  place,  not  even  named  in 
the  Old  Testament,  nor  by  Jose])hus, 
and  was  in  no  good  repute,  John  1  :  46. 
It  is  first  noticed  as  the  residence  of 
Mary  (Luke  1  :  2fi),  and  from  this  time 
became  the  usual  residence  of  Jesus  till 
he  entered  his  public  ministry.  Of  the 
modem  city.  Dr.  Hackett  who  visited  it 
in  1853,  says,  "Nazareth  is  situated  just 
north  of  the  gi-eat  plain  of  Esdraelon, 
among  the  lovely  hills  at  the  extremity 
of  the  Lebanon  mountains.  It  is  hidden 
from  ^iew  till  you  look  down  upon  it 
from  the  adjacent  heights.    It  lies  along 


the  western  edge  of  a  ravine,  which,  nar- 
row for  the  most  part,  flows  in  a  wav- 
ing line  through  the  mountains,  enlarg- 
ing itself    somewhat   in  front  of  tliet 
town,  and  falling  into  the  great  plain  on  \ 
the  south-east.     The  present  Nazareth' 
belongs  to  the  better  class  of  eastern 
villages.     It  has  a  population  of  nearly 
tlu-ee  thousand,  a  few  of  them  Moham- 
medans, but  most  of  them  Christians  of 
the  Latin  and  Greek  order."— //acMr.-* 
IScrip.  Jlhisfrotmis,  p.  310. 

He  shall  be  called  a  Nazarene. 
This  prediction  has  aflbrded  tlie  learned 
much  difficulty,  as  the  word  Nazarene  is 
not  found  in  any  passage  of  tlie  Old  Tes- 
tament. (1.)  Some  suppose  the  quotation 
is  from  some  lost  book  or  prophecy.  (2. ) 
Others,  that  the  word  Nazarene  is  equi- 
valent to  Nazarite,  and  that  Samson  was 
typical  of  Christ,  Jud.  13  :  5.     But  the 
Savior's  life  and  character  were  inconsis- 
tent with  the  supposition  that  he  was 
a  Nazarite,  Matt.  11  :  19.     (3.)  Others 
suppose  a  ^•erbal  reference  to  the  He- 
brew word  Aetser,  applied  to  the  Messiali 
in  Isa.  11  :  1   (compare  Isa.   fiO  :  21), 
which  signifies   a  !>pro>d,  branch,  from 
which   Nazareth    is    probably   derived. 
They  suppose  that  Nazareth  received  its 
name  on  account  of  the  brushwood  oi- 
slirubs  abounding  in  the  surrounding 
districts.     They    regard    the    prophecy 
literally  fulfilled  in'Christ  being  called 
a  Nazarene,  that  is,  a  branch.     (4. )  But 
tlie  more  probable  mode  of  solving  the 
difficulty  is  the   supi)osition  that'Mat- 
tliew  refers  not  to  any  single  jircdietion, 
but  to  the  general  language  of  the  pro- 
phets in  regard  to  the   Messiah    under 
the  title  of  the  Branch,  and  especially 
to  his  lowly  and    despised  condition", 
which  the  term  Nazarene  had  come  to 
represent,  Jer.  23  :  5 ;  33  :  15 ;  Isa.  53  : 
2;  Zech.  6:11.     This  accords  with  the 
plural,  prophets.     David  (Ps.  22  :  <>; 
69  :  7-12)  and  Isaiah  (Isa.  49  :  7  ;  53  : 
2,   3)  had   foretold    that    the   Messiah 
should    be    reproached    and    despised. 
Now,  the  people  of  Nazareth  were  held, 
at  the  time  of  our  Savior,  in  contempt 
(John  7  :  52),  and  that  too,  by  even  the 
people  of  small  neighboring  towns,  as 


38 


MATTHEW     II. 


B.C.  4. 


is  evident  from  the  question  of  Nathan- 
ael  of  Cana,  John  1  :  W.  Hence  Naza- 
rene  was  a  term  implying  reproach. 
As  applied  to  Christ,  it  was  expressive 
of  his  Jiumble  and  despised  condition. 
Tlie  evangeUst  thus  saw  the  several 
allusions  of  tlie  prophets  to  the  low- 
Uness  of  the  Messiah  concentrated  in 
that  expressive  word,  Nazarene.  In- 
stead of  repeating  such  predictions  as, 
ffe  is  despised  and  rejected  of  7ne»,  he  ex- 
presses the  substance  by  saying,  He 
shall  be  called  a  Nazarene.  His  humilia- 
tiou  and  sufferings,  as  the  Nazarene, 
most  completely  fulfill  all  that  the  pro- 
phets had  thus  spoken. 

REM.VRKS. 

1.  Christians  are  not  called  upon  to 
celebrate  the  birthday  of  Christ.  Had 
God  intended  its  observance,  he  would 
not  have  left  it  in  doubt,  ver.  1 ;  Cial. 
4  :  10,  11. 

2.  True  science  is  in  harmony  with 
religion,  and  subservient  to  Cln-ist  and 
his  kingdom.  The  sages  of  the  east 
used  their  knowledge  in  connection 
with  the  star,  the  word  of  God,  and  the 
direction  of  the  scribes  in  linding  Jesus, 
ver.  2 ;  Rom.  1  :  20. 

3.  Christ  was  the  star  that  was  fo  come 
out  of  Jacob  (Num.  24  :  17) ;  and  sym- 
bolized by  tlie  star  which  the  wise  men 
saw,  ver.  2 ;  Rev.  22  :  16. 

4.  What  honor  did  God  confer  on  the 
only-begotten  Son,  in  ordering  a  star  to 
appear  as  a  signal  of  his  birtlCin  calling 
the  wise  men  of  the  east  to  do  liiui 
homage,  and  in  the  several  revelations 
concerning  him  to  Joseph  and  the  wise 
men,  vers.  2,  12,  13,  etc. 

5.  Christ  is  most  truly  the  King  of  the 
Jews— the  King  of  his  spiritual  Israel, 
ver.  2 ;  compare  John  IS  :  36,  37 ;  Ps. 
72  :  11. 

6.  The  young  child  Jesus  troubles  He- 
rod and  all  Jerusalem  with  him.  So 
is  the  weakest  child  of  God  a  troubler 
to  Satan  and  to  the  kingdom  of  dark- 
ness. 

Princes  and  people  may  well  tremble 
if  they  tind  themselves  hostile  to  Christ, 
ver.  2;  James  4:7;  Ps.  2:  9-12;  Rev. 
18  :  9,  10,  19;   19:  11-16. 

7.  Some  point  others  to  Christ  with- 
out going  to  him  themselves.  Thus  did 
Herod  and  the  Jews.  Let  us  beware  of 
their  sin  and  condemnation,  vers.  5,  6,  S; 
1  Cor.  3  :  19,  20. 

8.  God  will  guide  those  who  seek  the 


Savior  and  use  the  appointed  means. 
The  wise  men  found  Jesus  by  following 
the  star,  l)y  prayer  for  direction,  and 
by  inquiring  of  God's  professed  people 
and  consulting  his  word,  ver.  9;  Prov. 
3  :  6. 

9.  In  Herod,  the  Sanhedrim,  and  the 
wise  men  we  have  a  striking  represen- 
tation of  some  of  the  ways  in  which 
men  treat  Christ  and  the  Gospel.  Some 
Avith  the  greatest  hostihty  ;  others,  who 
have  enjoyed  the  grratcst  advantages, 
with  incliti'ereiice  ;  while  a  third  class, 
with  perhajis  fewer  i)rivileges,  look  to 
Christ  as  their  Proithet,  Priest,  and  King, 
and  consecrate  their  all  to  him,  vers. 
1-11;  1  Cor.  1  :  26-28. 

10.  Mary  is  not  an  object  of  worship. 
The  "j-oung  child"  was  the  object  of 
their  search  and  adoration,  ver.  11 ;  Rev. 
22  :  9. 

11.  As  in  the  former  chapter  we  saw 
the  connection  of  Christ  with  Abraham 
and  the  Jews,  so  in  this  we  behold  the 
relati(3n  of  the  Gentile  world  to  Christ. 
The  wise  men  were  the  representatives 
of  the  pious  Gentiles  of  all  time  doing 
homage  to  Christ.  Christ  was  "the 
light  to  the  Gentiles,"  as  well  as  "the 
gtoryof  Israel,"  ver.  11. 

12.  They  who  seek  and  faithfully  fol- 
low divine  direction  will  most  Ukely  es- 
cape the  stiares  of  the  most  crafty, 
ver.  12;  Prov.  11  :  .5. 

13.  Christ  is  the  substance  of  Old  Tes- 
tament prophecies.  Their  fultillment 
in  Christ  proves  his  Messiahship,  and 
the  inspiration  of  the  Scriptures,  vers.  6, 
1.5,  23  ;  Luke  24  :  27. 

14.  As  Jesus  was  preserved  in  Egypt, 
so  shall  the  church  be  in  the  world.  He 
who  watched  over  the  infant  Jesus  and 
gave  four  revelations  to  Josej)!!,  will 
watch  over  his  people.  They  are  in 
Christ,  one  with  him  here  and  hereafter, 
vers.  14,  1.5,  20;  ch.  16  :  18;  John  17: 
20-23  ;  Rom.  12  :  .5. 

15.  Trials  are  made  to  carry  out  the 
divine  purposes.  The  various  suffer- 
ings of  Joseph  and  Mary  in  Bethlehem, 
Egyjit,  and  Nazareth  were  steps  in  ful- 
filling propheev  and  the  purposes  of  God, 
vers.  13,  23. 

16.  It  is  God's  part  to  direct;  man's 
to  obey.  Joseph  is  v.arned,  and  the 
same  night  starts  for  Egypt.  "  Duties 
are  ours;  events  are  God's,"  vers.  13, 
14,  20,  21. 

_7.  In  Herod's  conduct  we  see  the  op- 
posiiion  of  the  kingdom  of  darkne-s 
against  Christ,  Ps.  2  :  1,  2.     Herod  re- 


A.D.  -iii. 


Matthew  in. 


GJ) 


III. 


Ministry  of  John  the  Baptist. 
'  IN  those  daj's  came  John  tlie  Bajitist,  i:)re:i(li- 


'  Lk.  3.  2-5. 
ch,  5.  3,  10;    11. 
11,12;  13.11,24; 
18.  1-4,   2;i;    23, 


built  the  temple  with  great  siilcndor, 
yet  sought  to  kill  the  Prince  of  life. 
So  many  give  largely  to  build  houses  of 
worship,  but  in  their  hearts  are  oppos- 
ed to  Christ's  spiritual  kingdom,  ^■ers. 
10-18. 

18.  Let  us  be  tliankful  that  we  live 
luider  ii  free  government,  and  enjoy  re- 
ligious liberty,  vers.  1(3-18. 

19.  God  knows  how  at  the  right  mo- 
ment to  deliver  tlie  godly  and  thwart 
the  designs  of  his  enemies,  vers,  12,  13, 
19 ;  3  Pet.  2  :  9. 

20.  How  great  the  host  of  God's  foes 
who  have  perished  utterly.  He  maketh 
the  wrath  of  man  to  praise  him,  ver. 
20  ;  Ps.  76  :  10 ;  compare  E.xod.  4  :  19  ; 
Prov.  21  :  30. 

21.  Nazareth  reminds  us  of  tlie  lowly 
condition  of  Christ  and  of  Christianity 
in  the  world.  Christians  inherit  a  par- 
ticipation in  the  reproaciies  of  Christ 
here,  as  well  as  iu  his  glory  hereafter, 
ver.  23 ;  2  Tim.  2:12;    1  Pet.  2  :  19-24. 

CHAPTER  HI. 

Having  given  an  account  of  the  birth 
and  infancy  of  Jesus,  and  the  events  of 
his  life  which  led  to  his  residence  at 
Nazareth,  all  in  strilving  fultillment  of 
prophecy,  the  evangelist  proceeds  at 
once  to  relate  the  ministry  of  John  and 
the  baptism  of  Jesus.  John's  coming, 
in  fultillment  of  prophecy,  his  recogni- 
tion and  baptism  of  Jesus,  the  descent  of 
the  Spirit,  and  the  declaration  of  the  Fa- 
ther, still  further  point  to  him  as  the  Mes- 
siah. Thus,  through  the  baptism  of  Jolm 
was  the  ministry  of  Jesus  introduced. 

1-12.  John's  Preaching  and  Bap- 
tism.    Mark  1  :  1-.8  ;  Luke  3  :  1-18. 

1.  In  those  days.  While  Jesus  was 
still  residing  in  obscurity  at  Nazareth, 
referring  to  ch.  2  :  23.  An  interval  of 
about  twenty-seven  years  had  elapsed 
between  the  coming  of  Jesus  to  Naza- 
reth and  the  public  appearance  of  John. 
The  Evangelists  have  jiassed  over  this 
period  with  almost  total  silence,  as  if  to 
make  the  obscurity  and  the  public  minis- 
try of  Jesus  the  more  strilving.  We  have 
only  a  brief  notice  of  his  visit  to  Jeru- 
salem with  his  parents  at  twelve  years 
of  age,  (Luke  2  :  41-.51 ) ;  a  passing  re- 
mark that  Jesus  "  increased  in  wisdom 


and  knowledge,  and  in  favor  with  God 
and  man"  (Luke  2  :  52),  and  allusions 
to  the  fact  that  Josepli  was  a  carpenter, 
and  that  Jesus  wrought  at  the  same  oc- 
cupation, ch.  13  :  .')5  and  Mark  6  :  3. 

Came  John.  Tlie  name  John  in 
Hebrew  means  one  whom  Jehoi'ah  hax 
gracioudy  gireii.  For  an  account  of  his 
birth,  see  Luke  eh.  1.  As  John  was  six 
months  older  than  Jesus,  it  is  not  im- 
probable that  he  entered  on  his  public 
ministry  as  much  earlier.  This  would 
make  him  about  thirty  years  of  age,  Luke 
3  :  23.  And  this  supposition  is  the  more 
probable  in  the  light  of  tlie  Mosaic  law, 
whicli  required  i)ricsts  to  be  of  the  age 
of  thirty  before  commencing  the  duties 
of  their  office.  Luke  tlxes  the  time  of 
his  public  appearance  in  the  fifteenth 
year  of  Tiberius  Caesar,  which  was  the 
779th  year  of  Rome,  or  A.D.  25.  See  on 
Luke  o  :  1.  From  the  autumn  of  this 
year  to  that  of  780  was  a  sabbatical  year, 
the  year  of  our  Lord's  baptism,  as  well 
as  of  a  good  portion  of  the  ministry  of 
John.  At  what  season  of  the  year 
John's  ministr}'  began  is  unknown. 
Quite  likely  in  the  spring  or  summer. 

The  Baptist.  The  baptizer.  This 
title  was  evidently  familiar  to  the  Jews. 
Matthew  speaks '  of  John  the  Baptist, 
without  any  explanation,  as  a  person 
well  known.  So  also  did  Herod,  Mark 
6  :  14.  Josephus  also  says  (Antiq. 
xviii.  5,  2)  that  he  was  "called,"  or 
rather  "  surnamed  the  Baptist."  John 
was  indeed  the  Baptizer,  the  institutor  of 
a  new  ordinance,  which  had  special  re- 
ference to  Christ.  John's  baptism  was 
not  founded  on  the  ceremonial  purifica- 
tions of  the  old  dispensation :  neither 
was  it  an  offshoot  of  proselyte  baptism  ; 
for  the  latter  apjiears  not  to  have  origi- 
nated till  after  the  destruction  of  the 
temple.  Neither  Josephus  nor  Philo, 
nor  the  Apocrypha,  nor  the  Jewish  Tar- 
gums  or  rabbinical  books,  say  any  thing 
of  proselyte  baptism,  though  they  all 
speak  of  ]iroselytes.  The  earliest  men- 
tion of  it  is  in  the  Bal\vlonish  Talmud,  a 
Jewish  commentary  oif  about  the  sixth 
century  of  the  Christian  era.  In  Her- 
zog's  Real  Eii<-y<loptidie,  (Art.  "Prosely- 
ten")  vol.  xii.  pp.  245-f5,  we  find  the  fol- 
lowing decided  declaration  of  its  late 
ori}^in : 


40 


MATTHEW     111. 


A.D.  20. 


ing  in  the  wilderness  of  Juclea,  and  saying,  Repent 
2  ye :  tor  °  the  kingdom  of  heaven  is  at  hand.     Foi- 


ls ;  25,  1,  14 ; 
Daii.  2.  44 ;  Lk. 
9.2:  in.  9-11. 


"The  institution  of  a  strictly  prose- 
lyte baptism,  as  an  independent  initia- 
tory act,  will  not,  according  to  tliese  in- 
vestigations, date  higher  perhaps  tlian 
t  J  ward  the  close  of  the  first  century  of 
tlie  Christian  era;  nay,  there  are  strong 
grounds  for  assigning'  it  a  somewluit  la- 
ter date.  The  oldest  evidence  for  it  is 
in  the  Babylonian  Gemara  (completed 
about  live  hundred  years  after  Christ), 
Jebani,  46,  1.  '  If  a  proselyte  has  sub- 
mitted to  circumcision  but  lias  not  been 
baptized,  "lie  is,"  saj's Rabbi Eliezer,  "a 
ijrosely te ;  for  so  we  And  it  to  have  been 
with  our  ancestral  fathers,  who  were  cir- 
cumcised but  not  baptized."  But  if  one 
is  baptized  and  not  circumcised,  Joshua 
says,  "  he  is  a  proselyte ;  for  so  we  find  it 
to"  have  been  with  our  ancestral  mo- 
thers, who  were  baptized  but  not  circum- 
cised." But  the  wise  men  [that  is,  the 
greater  number]  declare  both  to  be  an 
indispensable  condition.'  " 

The  New  Testament  also  makes  no 
reference  to  proselyte  baptism,  but  in- 
directly teaches  its"  non-existence.  In 
reply  to  our  Lord's  inquiry,  "  The  bap- 
tism of  John,  whence  was  it  ?  from 
heaven  or  of  men?"  (ch.  31  :  2.5),  no 
such  embarrassment  would  probably 
have  been  felt  like  that  which  existed 
among  the  chief  priests  and  elders,  if 
they  could  have  pointed  to  proselyte 
baptism.  The  inquiry  made  to  John, 
"Why  baptizest  thou?"  (John  1  :  3.5) 
plainly  implies  that  baptism  was  a  new 
rite ;  and  this  is  confirmed  in  John  1 :  SH, 
where  the  Baptist  expressly  declares 
that  he  received  his  commission  to  bap- 
tize frv>m  God  himself.  See  Dr.  Chase 
in  Christian  Rnnpw,  Oct.  1S63,  pp.  510. 
o3J. 

(  John  the  Baptist  was  the  forerunner 
\  of  Christ,  the  preparer  of  his  way,  "  as 
the  light  of  the  sun,  which,  though  not 
yet  risen,  still  fills  the  heavens  with  a 
light  which  presages  his  glorious  ap- 
pearing." Hence  Mark  styles  the  min- 
istry of  John  tfie  beginniii//  of  thf  Ooy>i 
ofjesiis  Christ,  Mark  1  :  1-5.  This  min- 
istry consisted  in  preaching  and  baptiz- 
ing. John's  preaching  was  the  begin- 
ning of  Christian  preachina:  (compare 
oh.  3  :  3;  Mark  1  :  7, 15),  and  bis  bap- 
tism the  beginning  of  Christian  baptism. 
The  baptism  of  Christ,  and  after  that, 
the  disciples  of  Jesus  baptizing  by  his 


authority,  connect  the  baptism  of  John 
with  the  final  commission  of  our  Lord. 

Preaching.  Proclaiming,  announc- 
ing publicl}'.  We  are  not  to  suppose 
John  making  set  discoui-ses  to  well- 
regulated  audiences,  but  traveling  the 
country  and  heralding  his  brief  messa- 
ges, first  to  individuals,  families,  and 
small  companies,  wherever  found;  and 
afterward  to  crowds  wlio  flocked  to 
hear  him.  Wilderness  of  Judea. 
The  word  wiMeme^s  or  de^rt,  in  the  New 
Testament,  denotes  merely  an  uninclos- 
ed,  untilled,  and  thinly  inhabited  dis 
trict.  It  was  applied  to  mountain  re- 
gions, to  districts  fitted  only  for  pas- 
ture, and  to  tracts  of  couuti-y  remote 
from  towns  and  sparsely  settled.  The 
wilderness  of  Judea  was  in  the  eastern 
portion  of  Judah,  in  the  neighborhood 
of  the  Jordan  and  the  Dead  Sea.  It 
was  rocky  and  mountainous,  but  abound- 
ing in  pastures  for  flocks.  Several  towns 
and  small  places  situated  in  this  district 
are  mentioned  in  Josh.  15  :  61,  63,  and 
Jud.  1  :  16. 

3.  Repent.  This  word  means  /< 
cham/e  one's  mind.  It  expresses  an  in 
ward  change  of  views  and  feelings,  and 
implies  a  sorrow  for  sin  (ch.  11  :  21;  3 
Cor.  7  :  10);  a  turning  to-God  (Acts  3  : 
19;  36  :  20);  and  a  change  of  conduct 
or  outward  reformation  as  tlie  fi-iiitj^, 
ch.  3:8;  Acts  26:  20.  Another  word 
translated  rejjoit  occurs  in  the  New 
Testament  a  few  times.  Unlike  the 
former  and  more  common  word,  it  docs 
not  denote  a  change  of  mind  that  is 
deep,  durable,  and  productive  of  conse- 
quences, but  rather  a  feeling  of  regret, 
of  sorrow,  or  remoi-se  for  something 
done.  See  ch.  27 :  3 ;  2  Cor.  7:8;  Matt. 
31  :  29.  33. 

Kingdom  of  heaven.  This  phrase 
is  used  in  the  New  Testament  only  b> 
Matthew,  and  is  equivalent  to  "king 
dom  of  God,"  of  the  other  Evangelists. 
The  same  thing  is  expressed  by  "  king- 
dom of  Christ,"  or  simplv  "kingdom." 
Ei>li.  5:5;  Heb,  13  :  28.  The  prophets 
had  re;iresented  the  Messiah  as  a  Divine 
Kin-  (Ps.  3:6;  Isa.  11  :  1;  Jer.  33  :  5; 
Z.ch.  14  :  0;  Mic.  4:  1-t;  5:  3).  and 
especiallv  Dnniel  (Dan.  3 :  44;  7  :  13, 14\ 
who  had  sjioken  of  "a  kingdom  which 
the  God  of  heaven  would  set  up." 
Hence,  kinffdo/n  ofheaivn,  or  of  God,  be- 


A.D.  2(5. 


MATTHEW     111. 


41 


3  °  this  is  he  that  was  spoken  of  by  the  prophet 
Esaias,  saying,  p  '  The  voice  of  one  crying  in  the  Avil- 
derness,  i  Prepare  ye  the  way  of  the  Lord,  make  his 

4  paths  straight.'  And  the  same  John  ■■  had  liis  rai- 
ment of  camel's  hair,  and  a  leathern  girdle  about 


"  Mai.  3.  1. 

P  Is.  40.  3. 
1  Lk.  1.  76. 
'  Mk,  1.  5,  6. 


came  common  among  the  Jews  to  de- 
note the  kingdom  or  reign  of  tlie  Mes- 
siah. Their  own  theocracy  was  also  ty- 
pical of  it.  They  indeed  perverted  the 
meauing  of  prophecy,  and  expected  an 
earthly  and  temporal  kingdom,  the  res- 
toration of  the  throne  of  David  at  Jeru- 
(<alem,  and  the  actual  snbiugation  of  all 
nations.  John  the  Baptist,  Jesus,  and  the 
apostles,  however,  rescued  the  phrase 
from  error,  and  gave  it  its  full  and  true 
meaning.  This  kingdom,  reifjn,  or  ad- 
minutrdtlon  of  the  Messiah  is  spiritual  in 
its  nature  (John  18  :  36 ;  Rom.  l-i  :  17) ; 
and  is  exercised  over,  and  has  its  seat  in, 
the  hearts  of  believers,  Luke  17  :  21. 
It  exists  on  earth  (ch.  13 :  18, 19,  41,  47) ; 
extends  to  another  state  of  existence 
(ch.  13  :  43;  2(5  :  29;  Phil.  2  :  10,  11); 
and  will  be  fullv  consummated  in  a  state 
of  glory,  1  Cor.  15  :  24 ;  Matt.  8:11; 
2  Pet.  1  :  11.  It  thus  embraces  the 
whole  mediatorial  reign  or  government 
of  Christ  on  earth  and  in  iieaven,  and 
includes  in  its  subjects  all  the  redeem- 
ed, or  as  Paul  exjiresses  it  (Eph.  3  :  15), 
"the  whole  family  in  lieaven  and 
earth."  Kingdom  of  heaven  and  church 
are  not  identical,  though  inseparately 
and  closely  connected.  The  churches 
of  Christ  are  the  external  manifestations 
of  this  kingdom  in  tlie  world. 

The  Jews  understood  John  to  an- 
nounce that  the  kingdom  or  the  reign 
of  the  Messiah  was  ajiproaching.  His 
views  of  that  kingdom  wore  doubtless 
imperfect,  but  he  was  quite  free  from 
the  errors  of  his  countrvTiien.  His 
preaching  repentance  showed  that  he 
apprehended  its  spiritual  nature,  and 
saw  that  an  inward  cliangc  with  its  ex- 
ternal fruits  was  necessary  in  order  to 
become  a  true  member  of  it.  Hence 
the  reason  he  urged  foi-  repenting ;  "  for 
the  kingdom  of  heaven  is  at  hand." 
Literally  ha^t  drmm  near,  that  is,  now 
near,  at  hand,  in  the  birth  of  Jesus,  etc. 
For  the  force  of  the  verb  translated  at 
iiand  compare  ch.  26 :  45 ;  Luke  21  :  20. 
3.  By  the  prophet  li^saias.  Tiirough 
the  pro])het  Isaiah.  The  quotation  is 
made  by  Matthew  and  is  found  in  Isa. 
40 :  3.    "John  applies  the  jirediction  to 


himself  in  Johu  1  :  23.  The  figure  here 
used  is  founded  on  an  eastern  custom 
of  sending  persons  to  prepare  the  way 
for  the  marcli  of  a  monarch  through  a 
wild  and  uncultivated  region.  This  con- 
sisted of  leveling  hills,  tilling  valleys, 
putting  roads  in  order,  and  getting  eve- 
ry tiling  in  readiness.  "  When  Ibrahim 
Pasha  proposed  to  visit  certain  places 
on  Lebanon,  the  emeers  and  sheiks  sent 
forth  a  general  proclamation,  some- 
what in  the  style  of  Isaiah's  exhorta- 
tion, to  all  the  inhabitants,  to  assemble 
along  the  proposed  route  and  prepare 
the  way  before  him.  The  same  was 
done  in  1845,  on  a  grand  scale,  when 
the  present  Sultan  visited  Brusa.  The 
stones  were  gathered  out,  crooked  places 
straightened,  and  rough  ones  made  level 
and  smooth." — Dr.  Thomson,  The  Land 
and  the  Book,  vol.  i.  p.  106.  Such  was 
the  character  of  John's  ministry.  He 
went  before  to  announce  the  coming  of 
the  Messiah,  and  to  "  make  ready  a  peo- 
ple prepared  for  the  Lord,"  Luke  1 :  16, 
17.  He  rebuked  the  proud,  exposed  liy- 
pocrites,  called  meia  to  repentance,  and 
directed  tliem  to  a  coming  Savior. 

His  preaching  was  indexed  the  voice 
of  one  crying,  of  short  duration,  but 
exciting  attention,  and  the  place  of  Iris 
preaching  the  Avilderucss.  The  pre- 
diction was  thus  remarkaljly  fulfilled  in 
John.  Many  regard  it  as  a  typical  pro- 
])hecy  fulfilled,  first  in  the  return  of  the 
Jews  from  the  Babylonish  captivity,  and 
then  more  remotely,  and  at  the  same 
time  more  strikingly,  in  John  the  Bap- 
tist. Such  a  view  is  possibly,  but  not 
absolutclj-  necessaiy.  "We  have  here  an 
authoritiitive  exposition  of  its  meaning 
and  application. 

Of  the  Lord .  In  the  Hebrew,  of 
Jehorah,  a  decisive  evidence  of  the  su- 
preme divinity  of  Christ. 

4.  Raiment  of  camel's  hair,  etc. 
John's  garb  and  manner  of  life,  a.s  well 
as  character  and  preaching,  were  liks^ 
those  of  Elijah.  2  Kings  1  't  8 ;  Mai.  4  : 
5,  6;  Matt.  11 :  14;  Luke  1  :  17.  It  was 
common  for  iirophets  to  wear  a  coarse 
outer  garment,  Zecli.  13  :  4.  John's 
raiment  was  of  coarse  cloth  woven  from 


42 


MATTHEW     HI. 


A.D.  20. 


his  loins;  and  his  moat  ^vas  locusts  and  Avild  honey, 
o  Tlien  went  out  to  him  Jerusalem,  and  all  Judea, 
6  and  all  the  region  round  about  Jordan,  and  were 


the  lonfj;,  sha^gj'  hair  of  tlie  camel,  which 
was  shed  every  year.  "  The  coat  or  nian- 
tlo  of  camel's  hair  is  seen  still  on  the 
shoulders  of  the  Arab  who  escorts  the 
traveler  throiiLch  the  desert  or  of  the 
shepherd  who  tends  his  tlock  on  the  hills 
of  Judea,  or  in  tlie  valley  of  the  Jordan. 
It  is  made  of  the  thin,  coarse  hair  of  the 
camel,  and  not  of  the  tine  hair,  whicli 
is  manufactured  into  a  species  of  rich 
cloth." — HackeWs  lUudraiion  of  Scrip. 
p.  104.  Girdles  were  a  regular  part  of 
tlie  dress,  used  in  binding  the  garments, 
which  were  loose  and  flowing  around, 
the  loins  (Luke  12  :  35),  and  were,  of  lin- 
en, silk,  or  even  silver,  and  sometimes 
gold.  A  leathern  girdle  was  a  very  ordi- 
nary one,  and  here  serves  to  indicate  the 
auxtrrity  of  John. 

His  meat.  His  food ;  so  the  old 
English  word  meat  "means.  Locusts 
were  voracious  winged  insects,  chjsely 
resembling  the  grasshopper;  and  were 
dean  for  the  Jew,  and  might  be  used 


for  food.  Lev.  11  :  23.  They  were 
roasted  and  sometimes  boiled,  or  salted 
and  preserved,  and  eaten  Ijy  the  poorer 
classes  of  the  people,  as  at  the  present 
day.  "  It  is  well  known  tluit  the  poorer 
I  class  of  the  people  eat  them  cooked  or 
!raw,  in  all  the  eastern  countries  where 
tliey  are  found." — Ifacketi,  m  above. 

Wild  Honey.  This  was  ]>rol)ably 
found  in  the  trees  and  rocks  of  the 
wilderness.  Some  suppose  it  to  be  a 
honey  dew,  or  sweet  gum  which  tlows 
from  certain  trees  of  the  east.  But  it 
is  doubtful  whether  the  honey-produc- 
ing tree  ever  grew  in  Palestine,  though 
it  is  said  to  be  foimd  in  Arabia.  The 
honey  of  the  wild  bee  was  abundant, 
and  often  found  in  holhiw  trees  and 
clefts  in  the  rock.  Lev.  20  :  34 ;  Deut. 
32  :  13;  Ps.  81  :  1(3 ;  1  Sam.  14  :  30.  It 
is  still  found  iu  large  quantities  where 


John  sojourned,  and  came  preaching. 
Thus  the  raiment  and  food  of  John 
were  those  of  the  poorer  class ;  and  in- 
dicated his  humble  condition,  his  austere 
and  self-denying  manner,  and,  being  in 
harmony  with  his  stern  warnings  and 
reipiisitions,  rendered  his  preaching  the 
more  cttective. 

5.  Jerusalem.  The  people  of  Je- 
rusalem. All  Judea.  The  people 
from  the  rest  of  Judea  besides  Jerusa- 
lem. Great  multitudes.  We  sometimes 
use  the  expression.  It  is  known  to  all, 
when  we  mean  it  is  generally  known. 
Region  round  about  Jordan.  On 
both  sides  of  the  river,  and  adjacent  to 
it.  Jerusalem  as  tlie  metropolis  is  men- 
tioned tirst,  though  the  region  about 
Jordan  was  doubtless  the  scene  of  his 
tii-st  success.  The  singular  appearance 
of  John,  his  prophetic  address  and  man- 
ner of  life,  his  stern  and  earnest  preach- 
ing, and  the  general  expectation  of  the 
immediate  coming  of  the  Messiah,  all 
concurred  to  call  great  multitudes  after 
him. 

0.  Were  baptized.  The  word  6a/>- 
ti-.c  is  the  Greelv  hapti-.o,  transferred  into 
our  language  and  the  termination  alter- 
ed. The  literal  meaning  of  the  original 
Greek  is  to  dip,  plunc/e,  inimerne.  "All 
lexicograi)hcrs  and  critics  of  any  note," 
says  Prof.  Stuart,  "are  agreed  in  this." 
"This  word,"  says  Dr.  Conant  (Revised 
Version  of  Matthew  and  Notes),  "ex- 
pressed a  particular  act,  namely,  immer- 
sion in  a  fluid  or  yielding  substance.  The 
word  had  no  other  meaning ;  it  express- 
ed tins  act  alone,  either  literally  or  in  a 
nieta]iliorical  sense,  through  the  wliole 
]XM-iod  of  Greek  literature."  So  also 
the  learned  Lutheran  scholar,  Dr.  Meyer, 
in  his  Critical  C'ommentaiT  on  the  New 
Testament,  says  of  Bttpti-.ontai  in  Mark 
7  :  4,  tluit  it  "is  not  to  be  understood 
of  ii'tisfiiii;/  the  haiidi.  but  of  immersion, 

j  wliieli  tlie  word  in  clasr-ic  Greek  and  in 

I  the  New  Testament  everywhere  means ; 

1  therefore  here,  according  to  the  context, 
to  take  a  bath.      So  also  Luke  11  :  38." 

I  Again,  in  his  Commentary  on  the  Acts 

j  (p.  33(i)  he  says,  "Immersion  was  a  tlu)- 
nnighly  essential  jiart  of  the  baptismal 

I  symbolism." 

'      Its  tigurative  meaning  is  based  on  this 


A.D.  2(J. 


MATTHEW     III. 


43 


jL^round  meaning,  and  always  expresses 
an  idea  of  immersion.  In  this  sense  it 
may  be  translated  ])lung'e,  iiiiinersi', 
overwhelm,  or  whelm.  Tim.--  Josephus 
.speaks  of  a  certain  one  being  "  plunged 
(baptized)  by  drunkenness  into  stupor 
and  sleep."*  Chrysostom,  an  eminent 
Greek  writer  of  the  Christian  C'hureh, 
in  the  fourtli  eentury,  exclaims  in  one 
l)laee,  "  How  are  we  inunersi^l  ( baptized) 
in  wickedness. "t  And  Plutarch,  who 
was  bom  in  the  year  tifty  after  Clii-ist, 
says  of  a  certain  one  that  "he  was  "  over- 
whelmed (baptized)  with  dct)ts,  amount- 
ing to  tifty  millions."!  (See  Mark  10  : 
39;  Luke  12:  50.) 

In  the  Septuagint,  a  Greek  version  of 
tlie  Old  Testament  (made  about  two 
hundred  and  eiglity-five  years  before 
Christ),  we  tind  tlie  Hebrew  word  tabal, 
(^3c)  which  Gesenius  in  his  Lexicon 
^  "■"^says  means  to  dip,  to  dip  in,  to 
inline  rue,  translated  l)y  the  Greek  word 
baptizo  in  2  Kings  5  :  14,  "Then  he 
went  down  and  dipped  himself  seven 
times  in  the  Jordan."  The  Hebrew 
word  is  also  found  in  Job  9  :  31,  "Thou 
shall  plunge  me  in  tlie  ditch,"  or  more 
correctly,  "into  tlie  pit;"  Gen.  37  :  31, 
"Dipped  the  coat  in  the  blood;"  Lev. 
9  :  9,  "He  dipped  his  linger  in  the 
blood;"  Deut.  33  :  34,  "Let  him  dip  his 
foot  in  oil;"  Ezek.  23  :  15,  "In  dyed 
(dipped)  attire  u])on  their  heads;"  that 
is,  dyed  according  to  the  common  cus- 
tom among  the  ancients  of  dipping  any 
thing  into  a  dye  in  order  to  color  it.  It 
is  also  found  "in  Exod.  12  :  22;  Lev.  4  : 
6 ;  14  :  tj,  51 ;  Num.  19  :  18 ;  Josh.  3:15; 
Ruth  2:14;  1  Sam.  14  :  27 ;  2  Kings  8  : 
15,  and  is  in  each  case  translated  in  our 
Common  Version  by  the  word  dip. 

Dr.  Conant,  in  his  exhaustive  treatise 
on  the  meaning  and  use  of  haptizein,  has 
for  ever  set  at  rest  both  the  literal  and 
figurative  meaning  of  this  word.  After 
cjuoting  cxanijiles  where  it  is  used,  from 
Greek  wiitei-s  in  almost  every  depart- 
ment of  literature  and  science,  belong- 
ing to  various  religions  and  to  many  dif- 
ferent countries,  through  a  long  succes- 
sion of  ages,  he  sa_vs,  "From  the  pre- 
ceding examples  it  appears  that  the 
ground-idea  of  this  word  is  to  put  into 
or  under  water  (or  other  penetrable  sub- 
stance), so  as  to  immei-sc  or  subniei-ge ; 
that  this  act  is  always  expressed  in  the 

*  Antiquities  of  the  Jews.  x.  9,  4. 
t  Discourse  v.  on  Titus,  33. 
X  Life  of  Galba,  xxi. 


literal  application  of  the  word,  and  is 
the  basis  of  its  metai)horical  uses.  .  .  . 
In  all,  the  word  has  retained  its  ground 
meaning  witliout  change.  From  the 
earliestage  of  Greek  literature  down 
to  its  close  (a  period  of  aljout  two  thou- 
sand years),  not  an  example  has  l)een 
found"  in  which  the  word  had  any  other 
meaning.  Tliere  is  no  instance  in  which 
it  signifies  to  make  a  partial  application 
of  water  by  affunion  or  xpriit/ylin;/,  or  to 
cleanse,  to  purijy,  apart  from  the  literal 
act  of  immersion,  as  the  tneans  of  cleans- 
ing or  purifying."  And  again  he  says,, 
"  In  the  age  of  Christ  and  his  Apostles, 
as  in  all  periods  of  the  language,  it  was 
in  common  use  to  express  the  most  fa- 
miliar acts  and  occurrences  of  every-day 
life ;  as,  for  example,  immeming  an  ax  in 
imter  to  harden  it ;  teool  in  a  dye  to  color 
it;  an  animal  in  water  to  drown  it;  a 
ship  submerged  in  the  waves ;  rocks  im- 
mersed in  the  tide;  and  (nieta])liorically) 
immersed  in  care,s,  in  soirow,  i)i  ignorance, 
in  poverty,  in  debt,  In  stupor  a7 id  shvp,'^  etc. 

In  addition  to  this  the  incidental  and 
figurative  allusions  to  baptism  in  the 
New  Testament,  the  places  of  its  ad- 
ministration, and  the  accompanying  cir- 
cumstances, accord  with  and  confirm  the 
meaning  of  the  word.  Thus,  John  first 
baptized  in  the  river  Jordan,  a  place  of- 
fering facilities  for  the  immersion  of  the 
multitudes  who  resorted  to  him.  After- 
ward we  find  him  baptizing  in  .I'J^non, 
"because  there  was  much  water  there," 
John  3  :  23.  In  the  account  of  the  Eu- 
nuch's baptism  we  have  the  movements 
of  the  candidate  and  the  administrator, 
immediately  preceding  and  following  the 
action  of  baptizing,  "they  went  down 
into  the  water,"  "they  came  uji  out  of 
the  water,"  Acts  8  :  38,  39.  Baptizo  in 
the  original  text  of  the  New  Testament 
is  only  followed  by  the  prepositions  i?j 
and  into,  wlicn  connected  with  the  word 
denoting  the  element.  In  (Greek,  en)  de- 
notes the  locality  or  clement  in  or  with- 
in which  the  act  is  ]3erf ormed,  as  "  and 
were  all  baptized  of  him  in  the  river  Jor- 
dan," Mark  1  :  5.  See  note  on  ver.  11. 
Into  (Greek,  eis)  denotes  the  act  of  pass- 
ing into  the  element  in  which  the  rite 
is  perf  onned,  Mark  1  :  9,  which  see.  All 
these  point  unmistakably  to  immersion. 

The  Apostle  Paul  represents  baptism 
as  a  bwial,  "  We  are  buried  with  him  by 
baptism"  (Rom.  6:4;  Col.  2  :  12);  and 
to  the  Corinthians  he  says  (1  Cor.  10  :  1, 
2)  that  the  Israelites  "were  all  baptiz- 
ed unto  Moses  in  the  cloud  and  in  the 


44 


MATTHEW     III. 


A.D.  26. 


bajjtized  of  him  in  Jordan,  confessing  their  sins. 
But  when  he  saw  many  of  the  Pharisees  and  Sad- 


sea."  Both  of  these  distinctly  mark 
and  require  immersion  as  the  act  in  bap- 
tism. 

The  Greeks,  who  certainly  understand 
their  own  language,  hold  that  haptizo 
means  immerse,  and  have  j>racticed  im- 
mersion from  the  first  introduction  of 
the  Gospel  among  them  till  tlie  present 
time.  De  Stourdza,  a  native  Greek 
scholar,  and  one  of  the  most  learned  of 
the  present  age,  says,  "The  verb  bap- 
tizo  has,  in  fact,  but  one  application.  It 
signities  literally  and  always  to  phui;//'. 
Baptism  and  immersion  are  therefore 
identical."  And  again,  "The  distinct- 
ive character  of  the"  institution  of  bap- 
tism is  immersion,  which  can  not  be 
omitted  without  destroying  the  emble- 
matical meaning  of  the  sacred  rite,  and 
without  contradicting,  at  the  same  time, 
the  etymological  meaning  of  the  word 
which  serves  to  designate  it." 

Prof.  A.  N.  Arnold,  formerly  a  mis- 
sionarj'  to  Greece,  in  a  letter  to  me 
writes,  "Tlie  modern  word  expresses 
immersion  neither  more  clearly  nor  less 
clearly  than  tlie  ancient.  Whether  used 
as  a  sacred  or  a  common  word,  it  means, 
as  it  always  did,  iminci-.-iDn.  The  Greeks 
are  not  accustomed  to  say  tliat  baptism 
is  administered  by  sprinkling,  in  the 
Roman  Catholic  and  most  Protestant 
churches,  but  that  they  ha\e  siibstltufi'd 
■•sprinkUn/j  in  the  phux  (>f  fxiptixm.  A^  a 
common  word  baptizo  has  always  the 
meaning  to  immerse.  I  remember,  for 
example,  reading  many  years  ago  in  a 
Greek  newspaper,  an  account  of  the 
mode  of  preparing  gun-cotton.  The 
cotton  was  to  be  diJ3ped  (baptized)  in  a 
certain  liquid.  The  tigurative  use  of 
the  word  is  always  founded  on  this 
meaning.  To  baptize  one's  pen  in  gall, 
is  a  common  form  of  expressing  a  se- 
vere criticism  or  a  sarcastic  style.  The 
Greek  Church  realbj  practices  immersion 
and  insists  upon  it.  I  was  well  ac- 
quainted with  a  learned  English  deacon, 
who  wished  to  join  the  Greek  Church, 
but  was  not  willing  to  be  immersed — re- 
baptized,  as  he  regarded  it,  and  could  not 
be  received  on  any  other  terms.  He  after- 
ward joined  the  Roman  Catholic  Church. 
Two  things,  however,  ought  to  be  stat- 
ed. The  first  is  that,  whUe  strenuous- 
ly insisting  on  immersion  as  the  only 


baptism,  they  are  not  ([uite  so  particular 
as  we  are  to  make  the  immersion  absti- 
lutely  complete.  The  child  is  dipped  na- 
ked into  the  font  ■  \\>  to  the  chin  or  mouth, 
and  then  the  priest  with  his  hands  sends 
a  wavelet  over  the  projecting  head. 
This  they  acknowledge  to  be  an  abuse ; 
but  it  pleases  the  mother,  and  saves  a 
little  risk  of  the  child  swallowing  water. 
The  other  thing  to  be  noted  is  that,  in 
the  Russian  branch  of  the  Greek  Church, 
Roman  Catholics  may  be  received  with- 
out baptism,  the  chrism  (corresponding 
to  continuation  in  the  English  Church) 
(inly  being  administered.  But  this  in- 
dulgence is  not  extended  to  Protestant-, 
and  is  limited  to  the  national  church  of 
Russia,  into  which  this  innovation  was 
substituted  for  the  ancient  strict  requisi- 
tion, through  the  influence  of  Nikon,  in 
spite  of  much  oppositicni,  a  little  after 
the  middle  of  the  seventeenth  century. 
See  Stanley's  History  of  the  Eastern 
Church,  p.'  4*>0."  For  a  discussion  of 
the  word  and  subject,  see  Dr.  Conant's 
Baptizeix,  Carson  on  Baptism,  and  kin- 
dred woi-ks. 

In  Jordan.  In  the  river  Jordan. 
This  is  the  chief  river  of  Palestine  run- 
ning from  north  to  south.  It  is  formed 
by  tlie  junction  of  three  rivers  before  it 
enters  the  "waters  of  Merom,"  now 
lake  of  Iluleh.  Issuing  from  this  lake 
the  Jordan  flows  nine  miles  to  the  sea 
of  Galilee,  through  which  its  course 
may  be  traced  over  twelve  miles  to  its 
loAver  end.  Thence  it  i)Ui-sues  its  crook 
ed  coui-se  to  the  Dead  Sea.  Lieutenant 
Lynch,  of  the  United  States  Navy,  who 
travei-sed  the  river  in  1848,  found  that 
although  the  distance  from  the  Sea  of 
(.ialilee  to  the  Dead  Sea  is  but  sixty 
miles  in  a  straight  line,  it  is  two  hun- 
dred miles  by  the  course  of  the  river. 
It  rushes  over  not  fewer  than  twenty- 
seven  rapids,  and  many  othei-s  less  pre- 
cipitous. Its  current  is  usually  swift 
and  strong.  Its  width  varies  at  differ- 
ent points  from  seventy-flvc  to  two 
hundred  feet,  and  its  depth  from  three 
to  twelve  feet. 

Confessing  their  sins.  Freely, 
fully,  publicly.  John  required  repen- 
tance in  those  baptized  of  him  (ver.  8) ; 
and  hence  Mark  says  that  he  preached 
"  the  baptism  of  repentance,"  Mark  1 : 4. 


A.D.  26. 


MATTHEW    III. 


45 


(lUcees  come  to  his  baptism,  he  said  unto  them,  ^  O 

uenenition  of  vi2)ers,  who  hath  warned  you  to  flee 
8  from   the  wrath  to  come  (     Bring    forth   therefore 

fruits  meet  for  repentance :  and  think  not  to  say 
y  within  yourselves,  AVe  liave  Al)raliam  to  oir  father: 

for  I  say  unto  you,  that  God  is  able  of  these  stones 


•  Lk.  3.  7-9  ;  Rom. 
5.  9;  Thess.  1. 
10. 


Consequently  confession  of  sin  was 
required,  b'l  the  act  of  baptism  tliey 
professed  to  be  penitent,  to  enter  on  ti 
new  life,  and  to  be  preparing  for  the 
Mes!^ialI.     Conijiare  Rom.  (i  :  4. 

7.  Pharisees  and  Sadducees. 
The  two  principal  parties  among  the 
Jews  at  that  time,  religious  and  also 
political,  originating  about  one  hundred 
and  fifty  years  l>efore  Christ.  The  Phari- 
sfM  were  noted  for  their  rigid  ob.servaiice 
of  the  letter  of  the  law  and  of  their  tra- 
ditions. Among  their  leading  charac- 
teristics were  formality,  ostentation,  self- 
righteousness,  and  hypocrisy.  ThciS'^c/- 
dncees  rightly  rejectee!  all  traditions,  but 
unhappily  denied  many  of  the  impor- 
tant truths  of  revelation,  ch.  22  :  2.'5 ;  Acts 
23  :  8.  They  were  mostly  men  of  rank, 
wealth,  and  etlucation ;  but  the  Phari- 
sees were  more  mauerous,  and  had 
greater  influence  with  the  people.  It  is 
evident,  from  John's  address  to  them, 
that  they  came  to  receive,  not  to  op- 
pose, his  baptism ;  but  they  came  to 
him  from  unworthy  motives,  proljaljly 
because  others  did,  wishing  to  be  in  the 
popular  current.  They  were  unworthy 
subjects — they  came  not  "  confessing 
their  sins."  After  receiving  his  faith- 
ful reproofs,  most  of  them  went  away 
impenitent,  and  without  baptism  at  his 
hands.     See  ch.  21  :  25  j  Luke  7  :  30. 

(ieneratloii  of  vipers.  Brood 
of  vipers,  denoting  persons  both  deceit- 
ful and  malignant;  Inijoeritieal  a))d 
holding  pernicious  doctrines  and  princi- 
ples ;  hence  injurious  to  otliers  and  es- 
])ecially  exposed  to  coming  wrath.  See 
on  ch.  13  :  34.  The  viper  is  a  very 
poisonous  serjient.  Sec  Acts  28  :  3-<J. 
Who  hath  Avarned  you,  etc.  An 
expression  of  surprise  and  distrust. 
How  is  it  that  sinners  so  hardened  and 
hypocritical  as  you  should  be  induced 
to  flee  ?  What  has  moved  you  to  this, 
wlien  you  think  yourselves  the  "  chil- 
dren of  Abraham,"  and  the  models  and 
teachers  of  the  people  ?  Ton  who  teach 
others,  who  hath  warned  you  and 
bhown  you  that  you  must  flee  ?  To  flee. 


By  repentance  and  baptism.  Wrath 
to  come.  Impending  wrath,  the  pun 
ishmenl  which  was  to  be  visited  upon 
those  who  rejected  the  kingdom  of 
heaven  and  neglected  preparation.  The 
Jews  expected  troublous  times  in  con- 
nection with  the  appearance  of  the  Mes- 
siah. The  prophets  foretold  it.  See 
Mai.  3  :  1;  4  :  5;  Isa.  60  :  12;  63  :  1. 
As  a  proijhet  John  referred  to  the  wmth 
coming  on  the  Jewish  nation  at  the  de- 
struction of  Jerusalem,  and  upon  all  the 
wicked  at  the  general  judgment.  1 
Thess.  1  :  10;   Matt.  24  :  2],  38,  39. 

8.  Bring  forth  therefore  fruits. 
Bring  forth  works,  let  j'our  course  of 
life  be  such  as  to  show  your  sincerity ; 
and  meet  for  repentance,  suited  and 
Ijecoming  such  a  change.  Forsake  as 
well  as  confess  your  sins,  Luke  3 :  11-14. 
Show  by  your  lives  the  reality  of  a 
thorough  change  of  views  and  purposes. 
Bring  forth  humility,  meekness,  pa- 
tience, love,  faith,  mercy,  and  every 
good  work,  consistent  with  and  express- 
ive of  repentance.  See  on  ver.  2,  and 
ch.  7  :  16-20. 

9.  And  think  not,  etc.  Imagine 
not  that  you  may  say,  etc.  Put  away  all 
confidence  in  hereditary  privileges,  and 
that  you  shall  be  saved  simply  because 
you  are  the  descendants  of  Abraham. 
The  Jews,  and  especially  the  Pharisees, 
thought  that,  as  children  of  Abraham, 
they  were  'Partakers  of  the  promise 
made  to  him'  and  consequently  possess- 
ed the  favor  of  God.  John  8 :  33,  39. 
Abraham  to  our  father.     Rather, 

for  our  father.  God  is  able  of 
these  stones.  God,  who  created 
Adam  out  of  the  dust  of  the  earth, 
can  now  form  from  these  stones  men 
who  shall  be  spiritually  and  truly 
the  children  of  Abraham.  See  Gal.  3: 
6,  7.  John  doubtless  pointed  to  the 
stones  on  the  banks  of  the  Jordan. 
These  were  the  most  unlikely  material ; 
so  God  could  take  the  most  unpromising 
]icrsons.  Gentiles  and  the  most  noto- 
riously wicked,  and  make  them  suitable 
subjects  of  the  Messiah.  John  condemns 


46 


MATTHEW     III. 


A.D.  26. 


10  to  raise  up  children  unto  Abraham.  And  now  also 
the  ax  is  laid  unto  the  root  of  the  trees  :  therefore 
every  tree  whieh  bringeth  not   forth   good  fruit  is 

11  hewn  down,  antl  cast  into  the  tire.  '  I  indeed  bap- 
tize you  with  water  unto  repentance,  "  but  he  that 
Cometh  after  me  is  mightier  than  I,  whose  shoes  I 
am  not  worthy  to  bear ;  ''  he  shall  baptize  you  with 


Mk.  1.  8 ;  Lk.  3. 
16;  John  1.  15 
26;   Ac.  11.  16; 
19.  4. 
'  Lk.  1.  IT. 
Ma'.  3.  2;  John 

1.  33;  Ac.  1.  5; 

2.  2-4  ;  1  Cor.  13. 
Vi. 


the  erroneous  viewo  of  hLTcditary  piety, 
then  prevalent;  and  teaches  that,  under 
the  new  di.spensation,  not  descent  but 
repentance  was  necessary  to  the  privi- 
leges of  sonship. 

10.  And  now  also  the  ax  is  laid. 
Already  lies  at  the  root  of  the  tree, 
ready  for  use.  Aimed  not  at  the 
branches,  but  at  the  root.     The  object 


ORIENTAL    AX. 

is  not  to  prune,  but  to  cut  down.  From 
this  time  every  one  is  to  be  dealt  witli 
aeeording;  to  his  individual  character. 
Inward  repentance  and  the  eorresi^ond- 
ing  outward  righteousness,  are  now  re- 
quired. Men  are  not  to  be  judged  by 
tueir  birtli  or  their  professions,  but  by 
their  hearts  and  lives.  If  deticient  and 
wanting  in  these,  they  are  to  be  cut 
down  from  tlie  very  roots,  like  barren 
trees  for  tirewood.  Is  hewn  down. 
Without  delay.  Tlie  execution  is  to  be 
immediate.  iCast  into  the  fire.  The 
punishment.  Into  unquenchable  tire, 
ver.  12 ;  Heb.  6  :  8. 

11.  Baptize  you  with  Avater. 
According  to  the  original,  in  water.  lu 
the  sixth  verse  the  same  preposition  is 
translated  "i;i  Jordan."  Tlie  Greek 
preposition  fii,  witli  baptizo,  in  connec- 
tion with  the  immersing  substance, 
never  means  with  but  always  in.  See 
Conaut's  Baptizein,  sect.  iii.  2. 
Meyer  on  this  passage  says,  "  En  (in) 
is,  in  accordance  with  tlie  meaning  of 
baptizo  (immerse),  not  to  be  understood 
instrumentally,  but,  on  the  contrary,  as 
in,  in  the  element  wherein  the  immer- 
sion takes  place."  There  is  as  much 
propriety  in  translating,  immerxe  with  Jor- 
dan, as  immeme  with  water.  Unto  re- 
pentance. Into  a  profession  of  repen- 
tance.   John  made  repentance  a  condi- 


tion to  baptism  ;  his  baptism  implied  a 
profession  of  repentance  in  those  re- 
ceiving it.  It  w'as  a  symbol  of  this  change 
of  heart  and  life:  a  public  symbolical 
declaration  to  the  world  that  they  were 
in  a  state  of  true  repentance,  and  hence- 
forth would  live  a  new  life. 

He  that  cometh  after  me;  the 
Messiah.  A  contrast  between  himself  and 
Christ  who  was  immediately  to  follow. 
Whose  shoes  I  am  not  worthy 
to  bear.    Whose  sandals,  etc.    Sandals 


SANDALS. 

were  coverings  of  the  bottom  of  the 
feet,  bound  to  the  feet  with  straps.  At 
tirst  they  were  of  wood,  afterward  of 
leather  or  skins  of  animals  dressed.  As 
stockings  were  not  worn,  the  feet  be- 
came soiled;  and  hence  on  entering  a 
house,  the  sandals  were  taken  off,  and 
laid  awaj-  by  the  lowest  servant,  so  that 
the  feet  might  be  washed.  The  newly 
acquired  slave  was  also  to  show  his  sub- 
mission by  such  menial  service.  Hence 
the  loosing,  tying,  or  carrying  the  san- 
dal became  proverbial  to  express  the 
humblest  service.  The  general  mean- 
ing is.  He  that  cometh  after  me  is  so 
much  greater  in  authority  and  power, 
and  so  distinguished,  that  I  am  un- 
worthy to  do  liim  the  Innnblest  service. 
Shall  baptize  you  with  the 
Holy  Ghost  and  with  fire.  Lite- 
rally, in  the  Hohj  Spirit  and  fire,  there  be- 
ing no  preposition  in  the  original  before 
fire ;  and  the  preposition  eiii  (in)  being 
used  after  baptize  as  at  the  beginning 


A.D.  26. 


MATTHEW     III. 


4? 


of  this  verse.  This  was  literally  fulfill- 
ed on  the  day  of  Pentecost,  Acts  2  :  2- 
4;  1:5.  The  words,  and  of  Jin;  as  well 
as  the  external  appearance  of  toiujuea  a-s 
of  fire,  express  symbolically  the  fiery, 
the  vehement,  ardent,  and  active  power 
of  the  Holy  Spirit,  and  as  manifested  in 
those  receiving  tliis  baptism,  the  fiery 
zeaUand  fervor,  connected  with  the  gift 
of  tongues  and  other  gifts,  then  con- 
ferred upon  them.  Such  an  overwhelm- 
ing and  all-pervading  descent  of  the 
Holy  Spirit,  with  outer  manifestations 
of  tire,  could  aptly  be  styled  a  baptism 
in  the  Holy  Spirit  and  fire.  Cyril  of 
Jerusalem,  who  lived  in  the  fourth  cen- 
tury of  the  Christian  era,  referring  to 
the  promise  of  our  Lord,  "  Ye  shall  be 
baptized  in  the  Holy  Spirit  not  many 
days  hence,"  very  justl}-  says,  "For  as 
he,  who  sinks  down  in  the  waters  and 
is  baptized,  and  is  surrounded  on  all 
sides  by  the  waters,  so  also  thej'  were 
completel3-  baptized  liy  the  Spirit." — 
Jnstrudlou  VIII.,  on  the  Holy  Spirit,  ii. 
14. 

Many  commentators  refer  these  words 
to  the  baptism  of  the  righteous  in  the 
Holy  Spirit,  and  of  the  wicked  in  fire. 
Tlius  Lange  explains  as  follows,  "He 
will  either  entirely  immerse  you  in 
the  Holy  Spirit  as  penitents,  or,  if  im- 
penitent, he  will  overwhelm  3'ou  with 
the  fire  of  the  judgment  (and  at  last 
with  hell-fire.)"  So  also  Neauder,  who 
says,  "As  John's  followers  were  en- 
tirely immersed  in  the  water,  so  the 
Messiah  would  immerse  the  souls  of  be- 
lievers in  the  Holy  Spirit.  .  .  .  And  this 
Spirit-baptism  was  to  be  accompanied  by 
a  baptism  of  fire.  Those  who  refused 
to  be  penetrated  by  the  Spirit  of  di- 
vine life  should  be  destroyed  liy  the 
fire  of  divine  judgments."  The  pas- 
sages generally  ([uoted  for  this  symboli- 
cal use  of  the"  word  fire  are  Mai.  4:1; 
Matt.  25  :  41 ;  Jude  7  ;  Rev.  2(1  :  14, 15  ; 
21  :  8.  It  is  thought  that  this  interpre- 
tation agrees  better  with  verse  12,  where 
there  is  a  distinct  reference  to  both  the 
righteous  and  the  wicked.  But  as  Al- 
ford  remarks,  it  is  only  "apparently 
(to  the  superficial  reader)  borne  out  by 
verse  12."  The  language  ])laiiily  refers 
to  one  class  ,  for  "  the  Holy  Spirit "  and 
"fire"  are  closely  imited  in  the  pro- 
noun yoii  and  by  the  conjunction  a /id, 
"  He  shall  baptize  you  in  the  Holy  Spirit 
a7id  fire."  It  is  unnatural  and  harsh  to 
suppose  a  reference  to  two  classes  of 
persons.     . 


If  it  be  objected  that  these  Phariseee 
were  not  baptized  in  the  Spirit,  and 
hence  as  yoic  refers  to  them,  a  difierer.t 
baptism  must  be  meant,  it  may  be  an- 
swered, that  John  had  just  said,  "I  bap- 
tize ?/aM,"  and  yet  the  Pharisees  general- 
ly rejected  John  and  his  baptism.  The 
use  of  the  word  is  general  and  indefi- 
nite. He  shall  baptize  those  that  he 
shall  baptize  in  the  Holy  Spirit  and  fire. 

Besides,  the  prophecy  was  evidently 
fulfilled  on  the  day  of  Pentecost.  The 
language  of  Jesus,  "Ye  shnll  be  baptiz- 
ed in  the  Holy  Spirit  not  many  days 
hence"  (Acts  1  :  5),  plainly  referred  to 
the  Pentecostal  season.  If  it  be  object- 
ed that  no  fire  then  appeared,  but  only 
"  tongues  as  of  tire,"  it  may  be  answer- 
ed that  the  presence  of  material  tire  was 
not  necessarj'  to  the  fulfillment  of  the 
prophecy,  tire  being  used  in  the  Scrip- 
tures so  frequently  in  a  symbolical  sense. 

It  appears  also  that  this  baptism  re- 
fers, not  to  the  common  influence  of 
the  Spirit,  but  to  his  miraculous  influ- 
ences and  gifts;  for  Jesus  had  before 
the  Pentecostal  season  breathed  upon 
the  disciples,  saving,  "Receive  ye  the 
Holy  Spirit,"  John  20  :  22.  And  it  was 
when  the  Holy  Spirit  fell  on  Cornelius 
and  his  company,  and  they  spake  with 
tongues,  that  Peter  remembered  the 
Pentecostal  season,  and  the  Savior's 
promise  of  the  baptism  of  the  Spirit, 
Acts  11  :  16.  See  also  Acts  10  :  44-46. 
And  Paul  in  1  Cor.  12 :  13 ;  speaking  of 
spiritual  gifts,  says,  "For  by  one  Spirit 
we  were"  (not"are,"  as  in  the  common 
version)  "all  baptized  into  one  body." 
From  such  passages  it  would  seem  that 
the  baptism  in  the  Holy  Spirit  and  tire, 
in  its  broadest  application,  must  be  re- 
ferred to  the  miraculous  influences  of 
the  Holy  Spiirit,  communicated  on  the 
day  of  Pentecost  and  on  other  seasons. 

On  these  occasions  and  in  these  won- 
derful gifts  Christ  showed  that  he  was 
the  dispenser  of  the  Spirit,  and  that  his 
kingdom  would  be  carried  on  through 
the  power  of  the  Spirit,  John  16  :  7-14. 
Thus  he  gave  a  pledge  that  the  Com- 
forter should  be  given  to  believers  in 
all  ages. 

John,  also,  by  contrasting  his  bap- 
tism in  water  with  that  in  the  Holy 
Spirit  and  fire,  showed  the  superiority 
of  Christ's  office,  work,  and  power  over 
his  own.  As  spirit  and  fire  are  more 
powerful,  penetrating,  and  subtle  than 
water,  so  Christ's  Mork  would  be  higher, 
more  spiritual  and  profoundly  searching 


48 


MATTHEW    III. 


A.D.  26. 


12  the  Holy  Ghost,  and  icith  fire :  '  whose  fan  is  in  his 
hand,  and  lie  will  thoroughly  purge  his  floor,  y  and 
gather  his  wheat  into  the  garner ;  but  he  will  burn 
up  the  chafi"  with  '  unquenchable  fire. 

T?ie  iaptism  of  Jesus. 

13  THEN  Cometh  Jesus  "  from  Galilee  to  Jordan  unto 
John,  to  be  baptized  of  him. 


«  l8.  30.  24 ;  Mai. 

3  3 
r  ch.    13.    30,    43; 

Is.    65.    15,    16: 

Mai.  4.  1. 
«  Mk.  9.  43-«. 


•  ch.  2.  22 ;   Lk.  2. 

39. 


than  his ;  consumia^  the  dross  and  pro- 
dncini^  a  higher  spiritual  life,  with  all 
the  attendant  fruits  and  blessings. 

12.      Whose    fan.      A   winnowing 
shovel,  with  which  the  mingled  wheat 


WINNOWING    SHOVEL    OR   FjUf. 

and  chaff  was  thrown"np  against  the 
wind;  thus  the  chaff  was  blown  away, 
wliile  the  grain  fell  in  a  heap.  Christ  is 
thus  represented  as  bearing  the  winnow- 
ing shovel  in  token  of  the  separating 
and  purifying  power  of  his  doctrines. 
Thoroughly  purge  his  floor.  Tho- 
roughly cleanse  the  contents  (grain,  etc. , ) 
of  his  threshing-flour,  by  separating  the 
wheat  and  the  chaff.  Believers  are  to  be 
t  separated,  even  by  severe  measures,  from 
■  i>oth  unbelievers  and  also  their  remain- 
ing sins.  The  threshing-lloor  was  a 
circular  piece  of  ground"  in  the  open 
Held,  leveled,  and  beaten  dowii  or  paved. 
An  elevat(;d  ground  was  generally  se- 
lected, for  the  purpose  of  having  the 
benefit  of  the  wind.  That  of  Oman 
the  Jebusite  was  on  Mount  Moriah,  1 
Chron.  2\  :  1.5,  28,  30.  The  grain  was 
trodden  by  oxen  or  horses,  Deut.  25 : 
•i;  or  beaten  by  a  threshing-machine, 
drawn  over  it  by  horses  or  oxen,  Isa. 
1? :  1.5 ;  Amos  1 :"  3.  The  wheat.  The 
righteous,  true  believers.  The  gar- 
Bftf,  Granary',  storehouse.  The  chafl". 


The  wicked,  unbelievers.  Unquench- 
able  fire.  Fire  that  will  not  be  put 
out,  fire  that  utterly  consumes.  See 
Isa.  66  :  24;  Mark  9  :  4:^-48.  Thus 
Christ  wiU  gather  the  righteous  into 
his  heavenly  kingdom,  and  consign  the 
wicked  to  everlasting  punishment.  Matt. 
25  :  34,  41,  46. 

13-17.  The  B.vptism  of  Jesus. 
Mark  1  :  9-11 ;  Luke  3:  21,  22.  Jesus, 
who  had  taken  upon  himself  the  form 
of  a  servant,  and  was  made  in  the  like- 
ness of  men  commences  his  public 
ministry,  by  placing  himself  on  a  level 
with  man,  and  receiving  the  baptism  of 
repentance,  and  thereby  the  public  tes- 
timony of  his  Father's  approval. 

13.  Then  cometh  Jesus.  It  is 
supposed  that  John  liad  been  preaching 
and  baptizing  about  six  months.  The 
exact  time  of  Christ's  baptism  is  un- 
known. Ancient  tradition  verj*  gene- 
rally places  it  in  the  winter.  From 
Galilee.  Nazareth  of  Galilee,  Mark  1 : 
9.  To  Jordan.  Nazareth  wa.s  sev- 
enty miles  north  of  Jerusalem,  and 
not  less  from  the  place  of  our  Savior's 
baptism.  The  exact  spot  on  the  banks 
of  the  Jordan  where  John  was  preach- 
ing is  not  stated ;  probably  the  same  as 
that  referred  to  in  verses  5  and  6,  where 
the  nniltitudes  came  to  him  for  baptism, 
namely,  "in  the  wilderness  of  Judea," 
ver.  1.  But  the  wilderness  of  Judea 
did  not  probably  extend  to  the  east  of 
the  Jordan,  and  only  a  little  north  of 
the  Dead  Sea.  The  place  of  his  preach- 
ing, therefore,  answers  well  to  the  west 
bank  of  the  Jordan  opposite  Jericho, 
where  the  Israelites  under  Joshua 
crossed  the  river,  and  where  it  was 
twice  miraculously  opened  by  Elijah  and 
Elisha.  Bethabara,  or  rather  Bethany, 
(John  1  :  28)  was  probably  at  this 
point  on  the  east  side  of  the  river. 
Possibly  the  wilderness  of  Judea  was 
regarded  as  extending  a  little  east  of 
the  Jordan,  John   1  :  28.      Or  better, 


A.D.  36. 


MATTHEW    III. 


49 


14  But  John  forbade  liim,  saying,  I  have  need  to  be 

15  baptized  of  thee,  and  coniest  tliou  to  me  ?  And 
Jesus  answering  said  unto  him,  Suffer  (7  to  he  no 
now:  ''for  thus  it  becometh  us  to  fulfill  all  right- 

16  eousness.      Then   he   suffered   him.      "^  And   Jesus, 


"  Ps.  40. 7, 8 ;  John 

4.34. 
<=  Mk.  1.  10. 


John  niaj'  have  made  Bethany  his  hcad- 
(luarters  at  this  time,  and  baptized  both 
on  tlic  eastern  and  western  side  of  tlie 
river,  and  preaching  from  either  banli. 
Says  Lieutenant  Lynch,  "  Tradition,  sus- 
tained by  the  geographical  features  of 
the  country,  malve  this  the  scene  of  the 
baptism  of  the  Redeemer.  And  as  the 
ford  probably  derived  its  name  from 
the  passage  of  the  Israelites  with  the 
Ark  of  the  Covenant,  the  inference  is 
not  unreasonable  that  this  spot  has 
been  doubly  hallowed."'  And  speaking 
of  the  pilgrims,  who  came  while  he  was 
on  the  ground,  to  commemorate  the 
Savior's  baptism,  he  says,  "Each  one 
plunged  himself,  or  was  dipped  by  an- 
other, three  times  below  the  surface,  in 
honor  of  the  Trinity."  Sec  Lyndi's 
Expedition,  pp.  255,  263. 

14.  But  John  forbade  him. 
Sought  to  hinder  him.  Having  doubt- 
less known  of  the  wondei-ful  circum- 
stances connected  with  the  birth  of 
Jesus,  as  well  as  something  concerning 
his  blameless  life,  and  at  the  same  time 
by  a  divine  impulse  recognizing  in  Je- 
sus the  Messiah,  he  shrunk  from  per- 
forming the  service  from  a  deep  feeling 
of  inferiority  and  unworthiness.  See 
John  1  :  31';  3  :  28,  30.  As  the  less 
should  be  baptized  by  the  greater,  and 
as  John  had  probably  not  l)een  baptized, 
he  would  rather  receive  the  ordinance 
from  the  hands  of  Jesus. 

1.5.  Thus  it  becometh  us  to  ful- 
fill all  righteousness.  In  this  re- 
ply we  see  the  design  of  Jesus  in  re- 
ceiving baptism  from  John.  "Had  he 
omitted  this  act  of  obedience,  he  would 
have  left  incomplete  that  i)erfecl  right- 
eousness which,  in  our  nature,  he  has 
wrought  out.  If  aught  that  it  became 
him  to  fulfill,  had  been  left  imfulfilled, 
something  essential  would  have  been 
wanting." — Dk.  Con  ant.  Christ  had 
taken  upon  him  our  nature,  not  only 
that  he  might  be  "  made  sin  for  us,"  but 
also  that  he  might  work  out  a  perfect 
righteousness,  comiirehending  every  ho- 
ly principle  and  affection  of  the  heart 
tiiid  entire  conformitv  of  life  to  the 
5 


divine  law.  In  this  reply,  Jesus  indi- 
cates baptism  as  an  act  of  holy  obedi- 
ence incumbent  on  every  i)ious  indivi- 
dual, and,  as  such,  it  became  him  to  re- 
ceive it  and  John  to  administer  it.  In 
the  neglect  of  it,  there  would  have  been 
disobedience  on  the  part  of  both  to  a 
divine  requirement. 

There  was  also  a  deep  significance  in 
the  baptism  of  Jesus,  pointing  to  the 
vicarious  nature  of  his  great  work.  It 
Mas  only  as  he  was  connected  with  a 
sinful  race,  he  himself  being  without 
sin,  that  he  could  appropriately  submit 
to  baptism.  It  prefigured  not  merely  his 
death,  burial,  and  resurrection,  Luke 
12  :  50  ;  but  also  his  death  to  sin,  that 
is,  to  the  sins  of  the  people  that  were 
laid  on  him,  and  his  life  to  righteous- 
ness, that  is,  the  new  life  of  all  his 
spiritual  people.  It  prefigured  sin,  as 
it  were,  receiving  its  death  and  burial 
with  him,  and  holiness  its  resurrection 
and  life.  Col.  2  :  12,  13 ;  Eph.  2:5; 
Rom.  6  :  3,  4,  8 ;  Ps.  40  :  12.  He  that 
has  not  truly  died  with  him  and  risen 
with  him,  can  have  no  part,  lot,  nor  life 
with  him. 

Christ,  being  thus  closely  connected 
and  identified  with  his  people,  was  their 
exemplar.  And  as  baptism  was  to  be 
an  ordinance  of  pei-petual  obligation  in 
the  new  dispensation,  we  see  in  the 
baptism  of  Jesus  an  example  to  his  fol- 
lowers. What  Jesus  here  sanctions  by 
his  example,  what  he  afterward  did 
through  his  disciples  (John  4  :  2),  he  at 
last  confirms  with  the  complete  for- 
mula in  his  last  commission,  eh.  28  :  19. 
Thus  the  baptism  of  John,  though  com- 
mencing in  the  dawn  of  the  new  dispen- 
sation, was  substantially  the  ordinance 
as  caiTied  out  by  Christ  himself.  See 
on  ver.  1.  John's  baptizing  in  view  ol 
the  coming  Messiah  was  the  first  step 
in  the  development  of  the  ordinance; 
Christ's  disciples  baptizing  in  the  name 
of  Jesus  as  the  Messiah,  the  second ; 
and  the  last  commission  to  baptize  in 
tlie  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Spirit,  the  final 
step  which  made- the  ordinance  complete 


50 


MATTHEW    III. 


AD.  26. 


when  he  was  baptized,  went  up  straightway  out  of 
the  water :  and,  lo,  the  heavens  were  opened  unto 
him,  and  he  saw  •^  the  Spirit  of  God  descending 
17  like  a  dove,  and  lighting  upon  him  :  "^  and,  lo,  a 
voice  from  heaven,  saying,  '  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 


■Is.  11.  2 

22. 

•John  19. 
•  ch.  12. 18 

Ps.  2.  7 ; 

1;  Mk.  1. 

9.  35;    2 

17. 


Lk.  3. 

28-30. 

;  n.S; 

Is.  42. 
11;  Lk. 
Pet.  1. 


as  an  institution   of    the  churches  of 
Christ.    Then  he  suffered  him.    As 

soon  as  John  was  conviucL-d  of  duty,  he 
did  it. 

16.  Went  up  straightway  out 
of  the  water.  From  the  water 
where  he  was  iinmer.ied  lo  the  bank  of 
Jordan.  The  preposition  used  here 
in  the  original  meaus  from  ;  out.  of  is 
the  meaning  of  the  preposition  found 
in  Acts  8  :  3'9,  and  so  translated  there. 
The  peculiar  force  of  straightway 
should  not  be  overlooked.  He  went  up 
immediately;  and  as  soon  as  he  had 
gone  up  from  the  water,  behold  the 
heavens  were  opened.  He  weut  up 
praying  (Luke  3  :  31) ;  and  on  reaching 
the  bank  of  the  river,  the  miraculous 
descent  of  the  Spirit  occurred. 

The  heavens  were  opened.  There 
appeared  a  partiugiuthe  licaveus  proba- 
bly like  the  partingof  cloud-;  by  a  rtashof 
lightning.  See  Acts  7  :  .56.  Unto  him. 
To  Jesus.  He  saw.  Jesus  saw.  John 
also  witnessed  it,  John  1  :  33.  Like  a 
dove.  As  a  dove.  The  words  "  as  a 
dove"  may  refer  either  to  the  .s7i«/;e  or 
the  manner,  in  which  the  Spirit  de- 
scended. Probably  the  former ;  for 
Luke  says  (3  :  22)  that  the  Spirit  as- 
sumed a  "  bodily  form  like  (as)  a  dove." 
This  was  a  tit  emblem  of  the  pure,  gen- 
tle, and  peaceful  character  of  Jesus  and 
his  work.  Ch.  10  :  16  ;  11  :  29  ;  Isa. 
61  :  1-3.  John  adds  (1  :  33),  "  and  it 
abode  on  him."  Thus  Jesus  received 
the  heavenly  anointing,  and  from  this 
time  his  ministry  actively  and  otttcially 
begins.  Ps.  45  :  7 ;  Isa.  11  :  3  ;  43  :  1 ; 
61  :  1.  The  descent  of  the  Suirit  was 
also  the  appointed  token  for  fully  mak- 
ing known  the  Messiah  to  John,  John 
1  :"33. 

17.  A  voice  from  heaven.  From 
the  Father;  specially  designed  for  John 
as  the  harbinger  of  Jesus,  in  order  that 
he  might  introduce  him  as  the  Messiah 
to  the  neo'ile.  John  1  :  33-34.  My 
beloved  Son.  Not  only  my  San,  but 
emphatically  the  Beloved.  The  term 
Son   was  applied  to  the  Messiali   (Ps. 


3  :  7,  13),  indicating  the  close  and  en- 
dearing relation  he  sustained  to  the 
Father,  and  tlie  dignity  both  of  his  na- 
ture and  his  othce.  See  also  Isa.  43  :  1. 
I  am  weH  pleased.  Am  ever  well 
pleased  with  him  in  all  respects,  as  a 
son  and  as  a  Mediator.  This  testimonj' 
to  our  Lord's  sonship  and  to  the  plea- 
sure of  the  Father  in  him,  was  repeated 
at  the  transfiguration,  ch.  17  :  5.  See 
also  John  13  :'"3«-30 ;  3  Pet.  1  :  17. 

Thus  at  the  baptism  of  our  Lord  we 
have  the  manifestation  of  the  three  per- 
sons of  the  one  God.  The  Son  baptized 
in  Jordan;  the  Holy  Spirit  descending 
upon  him  in  the  form  of  a  dove ;  and 
the  Father  proclaiming  him  as  his 
beloved  Son.  While  Jesus  was  thus 
manifested  and  honored,  a  threefold 
honor  was  bestowed  upon  the  ordinance 
he  liad  just  received.  Surely  we  should 
not  only  honor  Jesus,  but  also  the  or- 
dinance which  he,  with  the  Father  and 
Holy  Spirit,  honored  with  implicit  obe- 
dience. 

Remakks. 

1.  The  most  eminent  servants  of  God 
often  grow  up  in  the  most  humble  cir- 
cumstances and  labor  in  the  most  retired 
places,  ver.  1 ;  Amos  7  :  1-^16. 

3.  This  world  is  a  spiritual  wilderness, 
the  kinijdom  of  "  the  wicked  one." 
ver.  1  ;  ch.  13  :  39 ;  Eph.  2:2;  6  :  12 ; 
1  John  5  :  19. 

3.  Christ  is  a  king.  His  kintrly  office 
is  no  less  prominently  presented  in  Scrip- 
ture than  his  prophetic  and  priestlv, 
ver.  3;  Ps  .3  :  6 ;  4.5  :  6;  110  :  1,  3. 

4.  Christ's  kingdom  is  spiritual  and 
has  its  seat  in  the  heart ;  hence  the 
necessity  of  entcrins  it  ^^^th  repentance, 
a  deep,  thorough  change  of  mind,  a  con- 
fessing and  a  forsaking  of  sin,  vers.  3, 
6  ;  Mark  1  :  15 ;  Luke  34  :  47. 

5.  True  repentance  springs  from  a 
sense  of  the  mercy  of  God  as  manifest- 
ed in  Christ.  John  i)reaclied  repen- 
tance ;  for  the  kingdom  of  heaven  is  at 
hand,  ver.  3;  Rom.  3:4:  Acts  5  :  31. 

6.  In  John  we  see  the  typo  of  the 


A.D.  36. 


MATTHEW    JV. 


51 


The  temptation  of  Jeans. 


IV.     THEN  was  s  Jesus  led  up  of  the  Spirit  into  the  wil-      8.  ya 


law,  as  our  schoolmaster  to  lead  us  to 
Clirist.  B}'  the  severity  of  his  manners 
and  doctrines  he  "  prepared  the  way  of 
the  Lord;"  so  the  terrors  of  the  law 
prepare  the  soul,  through  the  convictinj^ 
Spirit,  for  tlie  reception  of  Jesus,  vers. 
3,  4;  Gal.  3:  24;  "^  Cor.  5:  11. 

7.  As  John's  preaching  and  manner  of 
life  corresponded,  so  siiould  the  pro- 
fession and  practice  of  every  Christian. 
All  should  put  into  daily  practice  the 
doctrines  they  preach  or  profess,  ver. 
4 ;  ch.  VZ  :  33. 

8.  Public  confession  of  sin  is  the 
duty  of  the  sinner,  since  he  has  been  an 
open  transgressor ;  and  is  an  evidence  of 
repentance,  ver.  ti ;  Kom.  10  :  10. 

y.  Ministers  of  Jesus  and  all  religious 
teachers  should  be  like  John,  neither 
flatterers,  nor  self-seekers,  nor  servants 
of  men,  ver.  7 ;  Gal.  1  :  10. 

10.  Self-righteous  formalists  arc,  spi- 
ritually, a  generation  of  vipers,  cun- 
ning, deceitful,  malicious,  and  perni- 
cious, and,  as  such,  especiall^^  exposed 
to  divine  wrath,  ver.  7;  ch.  33  :  33, 
ri4,  33. 

11.  True  repentance  is  attended  with 
reformation  of  life.  It  is  vain  to  pro- 
fess repentance  without  the  attendiTig 
fruits,  or  to  be  baptized  without  botti 
a  change  of  heart  and  life,  ver.  8; 
Acts  26:  20;  ch.   7:  16,  20. 

12.  We  do  not  enter  Clirist's  king- 
dom by  birth.  We  must  not  tmst  in 
the  piety  of  our  ancestors,  any  more 
than  in  Pharisaical  or  Sadduccan  philo- 
sojihy,  ver  8 ;  Luke  13  :  3,  5. 

13.  There  is  more  hope  for  the  hea- 
then and  the  mo'^t  abandoned,  than  for 
manv  of  the  highlv  favored  and  self- 
rigliteous,  ver.  8 ;  ch.  21  :  31,  32. 

14.  The  wicked  are  already  condemn- 
ed ;  the  ax  is  laid  at  the  root  of  the 
tree,  and  except  they  repent  and  bring 
forth  fruit  to  God,  they  perish,  ver. 
10  ;  John  3  :  18,  19. 

15.  John  knew  nothing  of  infant 
baptism.  He  required  repentance  well 
attested,  as  a  pre-requisite  to  the  or- 
dinance, vers.  8-10 ;  Luke  3  :  10-14. 

16.  Christ  is  the  dispenser  of  the 
Spirit  and  of  spiritual  gifts,  ver.  11 ; 
John  16  :  7.  And  by  the  Spirit  and 
through  the  truth,  he  becomes  in  this 


world  the  great  WinnoM'er,  separating 
the  race  into  the  righteous  and  the 
wicked,  ch.  10  :  :i4-36. 

17.  Christ  is  our  Judge,  and  will  witli 
etjual  fidelity  spare  and  reward  his  peo- 
ple, and  punish  the  wicked,  who  are 
but  chati;  ver.  12 ;  John  5  :  22 ;  Matt. 
25  :  31-46. 

18.  The  most  eminent  saints  feel  their 
iniworthincss  of  the  honor  put  upon 
them  in  the  service  of  God,  ver.  14 ; 
1  Cor.  15  :  9. 

19.  Let  Christ  be  our  example  in 
baptism,  who  came  such  a  distance  to 
receive  it,  and  who  said,  "  Thus  it  be- 
cometh  ias,"  including,  in  a  subordinate 
sense,  all  his  followers.  If  it  became  him 
to  "fulfill  all  righteousness,"  it  sure- 
ly becomes  us  to  walk  in  his  ordinances 
and  to  obey  all  his  commandments, 
ver.  15 ;  John  14  :  15 ;  1  John  5:3; 
Acts  2  :  38. 

20.  John  showed  his  humility  in  bap- 
tizing Jesus  as  well  as  in  hesitating  and 
shrinking  from  it  at  first.  Himiility 
and  obedience  to  God  go  hand  in  hand. 
Disobedience  and  pride  are  twin  bro- 
thers, vers.    14,    15 ;    1  Sam.  15  :  22. 

21.  Let  us  pray  for,  and  strive  to 
possess,  the  dove-like  spirit  of  Christ, 
geutJe)i€K.s,  Jiannlesfi9iei>.s,  love,  and  puritv, 
ver.  16 ;  ch.  10  :  16 ;  Gal.  5  :  22. 

22.  Christ  was  truly  the  Wonderful. 
What  wonders  attended  him !  The  star 
ai>])eared  and  angels  sang  at  his  birth ; 
at  his  baptism  the  Spirit  descends  and 
the  Father  speaks,  attesting  his  Messiah- 
ship,  and  approving  the  ordinance,  vers. 
16,  17. 

23.  Heaven  is  opened  to  us  by  the 
Son,  vers.  16,  17;  John  1  :  51 ;  14  :  6. 

24.  The  Triune  God  is  concerned  in 
our  salvation.  While  we  bestow  on 
the  Persons  of  the  Godhead  equal  hon- 
ors, let  us  accept  of  Christ  as  our  Me- 
diator, and  love  him  who  is  accepted 
and  loved  by  the  Father,  vers.  16.  17; 
John  5  :  23  ;  1  Tim.  2  :  5. 

CHAPTER    IV. 

Matthew  now  proceeds  to  record  the 
conflict  of  Jesus  with  Satan  and  his 
triumph  over  him  ;  the  beginning  of 
his  imblie  ministry  in  Galilee,  including 


52 


MA'ITHEW     IV 


A.D.  20. 


derness  to  be  tempted  of  the  devil.     And  when  he 
had  fasted  forty  days  and  forty  nights,  he  wa?*  af- 


"Job.  I.  »-12;  1 
Thes.  3.  5 ;  Rev. 
2.  10. 


the  call  of  four  fishenncii  to  be  his 
public  atteiida'.its ;  and  a  summary  ac- 
count of  hin  iir.st  missionary  tour  in  that 
region.  His  triumph  over  Satan,  his 
labors  in  Galilee  in  fuitillmeut  of  pro- 
phecy, and  his  wonderful  miracles  there, 
are  additional  proofs  of  liis  Messiahship 
and  Divinity. 

1-11.  The  Temptation  of  Jesus. 
Mark  1  :  13,  13  ;  Luke  4  :  1-13.  He  is 
led  by  the  Spirit  into  the  wilderness ; 
fasts "  forty  days,  is  teniiited  by  tlie 
Devil ;  ana^els  minister  to  liim. 

1.  Then  was  Jesus.  Immediiitely 
after  his  baptism.  liCd  up  of  the 
Spirit.  From  the  valley  of  Jordan  by 
the  Spirit.  Mark  saj-s,  "  The  Spirit 
drivetli  him."  He  was  iirg;ed  on  l>y  the 
Spirit  which  had  just  descended  upon 
liim.  The  Wilderness.  Possibly  the 
Arabian  desert  of  Sinii ;  but  more  pro- 
Ijably  the  wilderness  of  Judea,  or  of  Jer- 
icho, the  eastern  part  of  Judah,  adja- 
cent to  the  Dead  Se:i,  and  extending  to- 
ward Jericho.  It  is  still  one  of  the  most 
dreary  and  desolate  r(>gions  of  the 
whole  country.  The  wildness  of  cer- 
tain parts  of  it  is  strikingly  indicated 
by  Mark,  "  He  was  with  the  wild  beasts." 
The  mountain  Quarantania,  in  this  wil- 
derness, which  tradition  has  marlced  as 
the  site  of  the  temptation,  is  described 
by  Robinson,  as  "  an  almost  perpendi- 
cular wall  of  rock  twelve  or  ttfteen  hun- 
dred feet  above  tlio  plain."  See  on  ch. 
3  : 1.  To  be  tempted.  The  design  of 
the  Spirit  in  leading  liim  into  the  wil- 
derness. It  was  meet  that  the  Second 
Adam  should  endure  the  same  trial  un- 
der which  tlie  tirst  Adam  fell ;  so  that 
his  power  to  overcome  tlie  Devil  and  to 
restore  man  to  liis  lost  state  might  be 
manifested.  It  was  also  needful  that 
inir  great  Hisrh-Priest  sliould  be  tempt- 
ed in  all  points  as  we  are,  so  that  he 
might  thereby  be  fully  prepared  to  sym- 
pathize with,  intercede  for,  and  help  us, 
Heb.  2  :  17,  18  ;  4  :  15,  16. 

Of  the  Devil.  By  the  Devil.  The 
word  dcL'il  (Greek,  dioMos)  means  a  tra- 
dwer,  a  fal-e  accuser,  and  answers  to 
Satan  of  the  Old  Testament,  which 
means  an  adversary.  Job  1:6;  Zech. 
3:1.  It  is  applied  to  tlie  chief  of  the 
fallen  spirits,  and  is  descriptive  of  his 
chai-acter  and  work,  and  was  tlie  name 


by  which  lie  was  famiUarly  known.  He 
is  the  prince  of  the  power  of  the  air 
(Eph.  2:2),  under  whom  are  the  de- 
imm.\  who  are  active  in  introducing 
every  evil  among  mankind.  He  is 
known  also  by  the  name  of  Beelzebub, 
the  prince  of  devils  or  demons,  ch. 
12  :  24 ;  the  old  sei-peiit.  Rev.  12  :  9. 
The  Scriptures  frequently  speak  of  him 
as  a  personal  agent,  ascribing  attributes 
and  act*  to  him,  John  8  :  44 ;  14  :  30  ; 
2  Cor.  11  :  3,  14,  15  ;  Eph.  6  :  11,  12 ;  1 
Pet.  5  :  8,  9 ;  1  John  3:8;  Rev.  2  :  10 ; 
3:9;  20  :  10.  Whether  he  appeared  in 
visible  form  is  not  stated,  though  fairly 
implied.  His  omihi;/  to  him  (ver.  3),  his 
saying.  If  thou  wilt  foV  down  and  uw- 
ship  me  (ver.  9),  his  Icarhi;/  him  (\cr.  11), 
all  render  it  pro)iable  that  the  Devil  ap- 
peared in  a  bodily  form,  and  possibly  as 
an  angel  of  liglit. 

But  how  v.as  Jesus  tempted?  In  his 
human  nature.  Thus  it  became  him,  as 
a  man,  the  Second  Adam,  to  be  tempted 
and  to  overcome.  As  a  man  there  was 
a  possibility  of  falling;  as  God-man 
there  was  no  possibility.  The  human 
soul  of  Jesus  was  free  from  all  tenden- 
cy to  evil ;  he  could,  therefore,  be  tempt- 
ed only  from  without.  Yet  he  "  was  in 
all  points  tempted  like  as  we  are,  yet 
witliout  sin,"  Heb.  4  :  15.  But  since 
he  could  not  be  tempted  through  evil 
desires,  he  was  tempted  through  the 
senses ;  and  that  Satan  might  bring  his 
temptations  the  more  thoroughly  to 
bear,  Jesus  hungered,  he  felt  the  strong 
cravings  of  appetite,  necessarily  result" 
ing  from  long  fasting.  He  was  worn 
and  weak  for  want  of  fot)d,  thus  pre- 
senting a  rare  opportunity  for  Satan  to 
bring  iipon  him  his  strongest  and  most 
artful  temptations. 

2.  Fasted  forty  days  and  nights. 
Some  have  supposed  that  he  abstained 
only  from  bread  and  ordinary  food,  but 
Luke  affirms  tliat  he  ate  noihinr/,  Luke 
4  :  2.  His  fasting,  like  that  of  Moses 
(Dent.  9,  18),  and  Elijah  (1  Kings 
19  :  8),  was  a  total  abstinence  from  all 
food.  In  these  cases  they  were  doubtless 
supematurally  supported.  A  high  state 
of  spiritual  enjoyment  will  render  a  per- 
son, for  a  time,  independent  of  the 
common  necessities  of  life.  Jesus,  aside 
from  his  union  with  tlie  second  person 


A.D.  26. 


MATTHEW    IV 


5:i 


terwarcl  un  hunspi'orl.  And  wlicn  ''  tl)p  tempter 
came  to  him,  he  said,  '  '  If  thou  be  the  Son  of  God, 
command  that  these  stones  be  made  l)read.  But 
he  answered  and  said,  '  It  is  written,  '''Man  shall 
not  live  bv  bread  alone,  '  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God.' 


i  eh.  8.  IT. 

'  Is.  8.  5():  Ro.  15. 

4  ;  Eph.  B  17. 
"  IHu.  8.  :i. 
'  Ps.  119.  11  :  Jer. 

15.    16:   John  :>. 

39  ;  6.  27.  Kl-3.-). 

63:20.81  ;2'rijii. 

3.  16. 


of  the  Trinity,  wa.^  f>iU  of  the  Hohj 
Spirit  (Luke  4  :  1),  and  in  thi.s  hii^li  and 
perfect  state  was  thus  supernaturally 
sustained.  After  forty  days,  accordinii; 
to  the  desig:n  of  the  Spirit,  lie  hunger- 
ed, in  order  that  the  Devil  might  liavc 
an  oiiportunity  of  bringing- against  liini 
liis  greatest  power  as  a  teni])ter. 

3.  When  the  tempter  came  to 
him«  This  does  not  necessarily  indi- 
cate the  first  assault  of  the  Devil,  the 
correct  translation  being,  And  the  tempter 
mmc,  etc.  Both  Mark"  and  Luke  inti- 
mate that  Jesus  was  tempted  during 
the  forty  days,  Mark  1  :  13 ;  Luke  4 :  2. 
In  those  recorded  we  have  the  kinds  of 
temptation  to  which  he  was  exjiosed; 
and  being  the  last,  they  were  the  most 
signal,  forming  the  climax  of  all  that  pre- 
ceded. In  them  we  have  the  three  prin- 
cipal fonns  of  temptation,  the  lust  of 
the  flesh,  the  lust  of  the  eyes,  and  the 
pride  of  life,  1  John  2  :  16.  They  run 
parallel  with  the  temptation  of  our 
first  parents  in  the  garden  :  "  When  the 
woman  saw  that  the  tree  was  good  for 
food,  that  it  was  pleasant  to  the  eyes, 
and  a  tree  to  be  desired  to  make  one 
wise,  she  took  of  the  fruit  thereof  and 
did  eat,"  Gen.  3:6.  In  the  first,  our  Sa- 
vior is  tem])ted  to  unbelief  and  selfish- 
ness ;  in  the  second,  to  presumption 
and  vanity ;  in  the  third,  to  ambition 
and  idolatrv. 

If  thou  be  the  son  of  God.  This 
temptation  had  doubtless  some  refer- 
ence to  the  declaration  at  his  baptism, 
"This  is  my  beloved  Son."  We  need 
not  suppose  that  the  Devil  fully  under- 
stood- his  divinity  or  his  Messiahsliip. 
He  had  doubtless" known  something  of 
his  history  and  heard  the  voice  of  the 
Father  at  his  baptism.  But  as  Soti  of 
God  could  be  applied  to  angels,  and  to 
the  spiritual  children  of  GodT  the  tempt- 
er might  easily  have  been  in  doubt. 
He  had,  however,  witnessed  enough  to 
know  that  Jesus  was  a  remarkable  per- 
sonage, possibly  divine.  The  language 
in  the  original  is  worthy  of  close  study. 
Son  is  emphatic,  but  lias  not  the  article 


before  it,  as  in  the  title  T/ic  Son  <f  !-i»l, 
so  often  ap]ilied  to  the  Messiah.  'I'h'' 
temjiter  thus  lays  euiiihasis  not  on  l.i.> 
Mesf.iahshi}),  Init  on  Am-  ■S<->i)!i/iiji.  IIk- 
expression  is  eciuivaleiit  to,  /;'  t/imi  bi. 
Gv(r.s  So7i,  hence,  jiossessed  of  extra- 
ordinary and  suipcrnatiu-al  powers,  etc. 
If  thoii.  He  would  have  liiui  doulit 
tlic  reiilily  of  his  Sonship,  and  also  dis- 
trust his"  Father.  As  if  he  had  said, 
"  Use  the  means  :it  your  disposal  to 
supply  your  wants,  instead  of  depend- 
ing oil  God,  wlK)m  you  call  your  Fa- 
ther, liut  who  appears  to  have  forgotten 
you  :  coiioiittiid  that  thcue  fitones  be  nuule 
bretid;  and  thus  yon  will  satisfj'  your 
hunger,  and  at  tlie  same  time  your  evi- 
dence of  your  Sonship."  Thus  the 
tempter  wiiuld  lead  him  both  to  distrust 
God,  and  exercise  a  selfish  principle. 

4.  It  is  written.  As  Jesus  is 
tenii)ted  as  a  man,  so  does  he  meet  the 
tempter  as  a  man.  He  m^ets  every 
temptation  exactly  as  any  one  else 
might  meet  it,  by  the  simple"  and  appro- 
priate use  of  God's  word.  To  have  per- 
formed a  miracle  would  have  been  con- 
trary to  his  uniform  ininciple  of  action. 
With  him  miracles  were  for  the  honor 
of  his  Father,  for  the  good  of  others, 
and  for  confirming  his  mission  and  doc- 
trine :  he  never  performed  one  to  defend 
or  relieve  himself,  ch.  20  :  28 ;  26 :  53, 54. 
As  a  prophet  he  had  been  led  by  the 
Spirit  to  fasting,  and  it  became  him  to 
wait,  and  not  to  relieve  himself  by  a  mi- 
racle, unless  divinely  directed. 

Man  shall  not  live,  etc.  In  the 
passage  here  cited  (Deut.  8  :  3),  Moses 
tells  the  people  that  God,  by  giving  them 
manna,  b.ad  taught  them  that  life  could 
be  sustained  not  only  by  bread  but  by 
any  thing  he  might  appoint  for  that 
pu"r]iose.  And  Jesus,  in  quoting  it, 
shows  his  reliance  on  his  heavenly  Fa- 
ther's care,  and  his  determination  to 
seek  no  means  to  sustain  life  but  such 
as  God  should  appoint. 

Every  word  that  proccedeth 
out  of  the  mouth  of  God.  What- 
ever  God  may  appoint,    or    l)y  what- 


54 


MATTHEW     IV. 


A.D.  36. 


5  Then  the  devil  taketh  him  up  '"  into  the  holy  city, 

6  and  setteth  him  on  a  pinnacle  of  the  temple,  and 
saith  unto  him,  If  thou  be  the  Son  of  God,  cast 
thyself  down  :  for  it  is  written,  "  '  He  shall  give  his 
angel  charge  concerning  thee :  and  in  their  hands 
they  shall  bear  thee  up,  lest  at  any  time  thou  dash 


"Ne.  11.  1,18;  Is. 
48.2;  Rev.  11.  2. 


Ps.  34.  7,  20  ;  91. 
11,  12. 


ever  means  he  pleases,  John  4  :  3:2,  34. 
In  the  expression,  mouth  of  God,  we 
have  an  example  of  a  figurative  mode 
of  speaking,  common  in  Scripture,  bj' 
wliich  terms  proper  to  the  bodily 
frame  and  to  the  soul  of  man  are 
applied  to  God,  Gen.  6:6;  Ex.  33  :  23; 
Ezek.  5  :  13.  It  should  be  noticed  that 
Jesus  makes  no  reference  to  his  divine 
sonship.  Throughout  these  tempta- 
tions, he  acts  on  the  full  assurance  that 
he  is  the  Son  of  God,  and  yet  speaks 
with  all  the  humility  and  with  all  the  holy 
and  unselfish  principle  becoming  him, 
as  Son  of  Man.  He  was  not  called  upon 
to  prove  his  divine  nature  to  Sataa; 
much  less  to  perform  a  miracle  at  his 
suggestion.  Thus  in  the  first  tempta- 
tion, Satan  tempted  Jesus  through  the 
bodily  appetite.  And  thus  he  approaches 
mankind  everywhere.  By  this  means 
drunkards^  gluttons,  and  debauchees 
have  became  his  prey. 

5.  Then.  Luke  places  this  temp- 
tation last,  but  this  word  then  seems  to 
fix  the  order.  Luke  seems  here  less 
careful  about  the  order  of  time,  and  con- 
nects the  temptations  by  simply  the  con- 
junction aiid.  Our  Lord's  answer,  ver. 
10,  "  Get  thee  hence,"  etc.,  evidently 
points  to  the  conclusion  of  the  tempta- 
tions. This  is  one  of  many  instances  of 
unimportant  diversity,  and  yet  substan- 
tial agreement,  between  the  Evangelists, 
which  go  to  confirm  the  truthfulness  of 
their  narrative,  Luke  4  :  3,  5,  9. 

The  devil  taketh  hint.  A  marvel- 
ous power  was  granted  the  tempter  till 
Jesus  uttered  the  words,  Get  thee  hence. 
Nothing  can  be  determined  from  these 
words  as  to  whether  the  devil  did,  or 
did  not,  transport  him  through  the 
air.  Luke's  language  (Liake  4  :  9),  he 
broiujht  him,  favors  the  latter  supposi- 
tion. But  '  oth  Evangelists  leave  no 
doubt  that  the  Devil  exerted  certain 
power  over  Jesus  in  goin":  to  Jerusalem. 
He  went  there,  and  to  the  pinnacle  of 
the  temple,  not  of  his  own  accord 
merely,  though  not  against  bis  will,  but 
through  the  power  permitted  the  devil. 


As  the  Spirit  of  the  Lord  caught  away 
Philip  (Acts  8  :  39),  so  the  devil  may 
have  borne  away  Jesus.  The  holy 
city.  Jerusalem,  so  called  as  tlie 
place  where  the  temple  was  situated, 
and  the  public  worship  of  God  was  per- 
formed. See  Isa.  48  :    2;    Dan.  9  :  24. 

Modern  Jerusalem  is  called  by  the 
Arabs  El  Kuds,  "the  holy."  A  pin- 
nacle of  the  temple  was  some  very 
high  point  of  the  temple  buildings, 
probably  either  Solomon's  porch  on  the 
east  side,  which  overlooked  the  vaUej'  of 
Jehoshaphat  or  Kidron,  or  the  eleva- 
tion of  the  middle  portion  of  the 
southeni  portico,  looking  down  at  a 
fearful  height  of  about  six  hundred 
feet  into  the  valley  of  Hinnom.  The 
latter,  which  Joscphus  describes  as  a 
dizzy  height,  is  the  most  probable.  For 
further  on  the  temple,  see  on  ch.  21 : 
12.  The  word  translated  temple  both 
here  and  in  Luke  means  not  the  temple 
proper,  but  the  whole  sacred  inclosure, 
the  temple  buildings. 

6.  Cast  thyself  down.  Having 
failed  in  leadin^c  Jesus  to  distrust  the 
providence  of  liis  Father,  the  tempter 
would  induce  him  to  presume  upon  it. 
Failing  to  produce  selfishness,  by  ad- 
dressing the  appetite,  he  would  now 
lead  him  to  vain  display  and  vanity. 
Having  also  been  repulsed  bj'  the  word 
of  God,  he  attempts  to  use  the  same 
weapon  in  overcoming  Jesus  :  "  If  thou 
be  the  son  of  God,  cast  thyself  down 
from  this  dizzy  height :  it  can  not  hurt 
thee;  for  thou  art  imder  thy  Father's 
care,  and  it  is  in  accordance  with  his 
will ;  for  it  is  written,  etc.  It  will  be  also 
a  miracle  worthy  of  thee,  and  a  strik- 
ing proof  of  thy  sonship  ;  and  becoming 
known,  will  attract  the  people  after 
thee."  He  shall  give  his  angels 
charge.  This  passage  (Ps.  91 :  11,  12) 
expresses  the  care  of  divine  providence 
over  the  righteous.  And  the  inference 
was,  that  if  such  a  promise  had  been 
granted  to  all  righteous  persons,  it 
would  certainly  apply  more  forcibly  to 
the  Son  of  God.      But  the  devil   both 


A.D.  2(]. 


MATTHEW     IV. 


55 


thy  foot  against  a  stone.'  Jesus  said  unto  him,  It 
is  written  again,  " '  Thou  slialt  not  tempt  the  Lord 
thy  God.' 

Again,  the  devil  taketh  him  up  into  into  an 
exceeding  high  mountain,  and  showeth  him  all 
the  kingdoms  of  the  world  and  the  glory  of  them ; 
and  saith  unto  him,  ^  All  these  things  will  I  give 
thee,  if  thou  wilt  fall  down  and  worship  me. 


•  Deu.  6. 16. 


pJohn  14.  30;  2 
Cor.  4. 4;  Eph.2. 
2. 

1  Jam.  4.  7 :  1  Pet. 
5.  9. 


misquotes  it  and  misapplies  it.  He 
omits  an  important  part,  "  Keep  tliee  in 
all  thy  ways,"  that  is,  the  ways  along 
which  God's  providence  leads  the  be- 
liever. To  apply  such  a  promise  to  acts 
of  rashness,  vanity,  and  ostentation, 
would  be  to  "  tempt  the  Lord  thy  God." 

7.  It  is  writteu  a^ain.  Jesus 
still  as  a  man  combats  the  Uevil  by  the 
right  use  of  Scripture.  It  is  worthy  of 
notice  that  he  does  not  correct  the 
Devil's  false  quotation  and  misapplica- 
tion of  Scripture ;  but  simply  shows 
the  Devil's  false  position  bj'  quoting  an- 
other passage.  What  you  advise  can 
not  be  right;  for  it  is  contrary  to  an- 
other portion  of  God's  words,  and  his 
truth  can  not  be  contradictory. 

Thou  shall  not  tempt  the  Lord 
thy  God,  Deut.  0  :  Iti.  The  word 
tonpt  here  means  to  put  on  trial,  put 
to  the  proof,  to  test.  Thus  in  Gen. 
22  :  1,  God  is  said  to  have  tempted 
Abraham,  in  other  words,  he  put  his 
faith  and  obedience  on  trial,  he  tested 
them.  So  the  Israelites  tempted  God  at 
Massah,  by  asking  water  to  drink,  and 
asking  in  "si;ch  a  spirit  that  they  would 
judge,  from  the  reception  given  to  their 
request,  "  whether  the  Lord  was  among 
them  or  not,"  Ex.  17  :  2-7.  In  the  ap- 
plication of  this  passage,  our  Savior  in- 
timates that  he  should  not  put  God  on 
trial,  by  exercising  a  presumptuous  con- 
lidence  or  by  needlessly  testing  his  vera- 
city. In  every  trial'  connected  with 
the  path  of  duty  he  could  trust  God; 
but  he  would  not  put  himself  needlessly 
into  dangerous  circumstances,  and  thus 
trifle  with  his  promises. 

8.  Again.  Failing  in  his  second 
assault,  the  Devil  now  changes  his  tac- 
tics. He  no  longer  commences  with, 
If  thou  be  the  Son^of  God  ;  but  as  Satan, 
the  great  adversai-y  of  Christ's  kingdom, 
he  would  lure  Jesus  with  ambition  to 
renounce  God  and  worship  him.  He 
would  make  him  a  false  Christ,  such 
a"  Messiah  as  the  worldly  Jews  expected, 


a  temporal  prince  with   universal  do- 
minion. 
An  exceeding    high  mountain. 

What  mountain,  can  not  be  determined. 
Some  suggest  Ncbo,  from  one  of  whose 
summits,  namely,  Pisgah,  Moses  had  a 
view  of  the  promised  land,  Deut.  34  : 
1-4.  Others  suggest  the  Mount  of 
Olives,  or  one  of  the  high  summits  north 
of  Jericho.  Tradition  says  Mount  Quar- 
antania,  on  the  northern  boundary  of  the 
plain  of  Jericho. 

All  the  kingdoms  of  the  world. 
Not  merely  Palestine  (the  term  world 
has  often  a  restricted  meaning.  Acts 
11  :  28 ;  Rom.  1  :  8),  but  also  the  hea- 
then world,  over  which  Satan  exercised 
spiritual  dominion.  From  the  lofty 
elevation  the  kingdoms  or  tetrarchies  of 
Palestine,  and  adjacent  regions,  could  be 
seen,  and  the  more  distant  empires  of  the 
world  might  be  suggested  by  the  tempt- 
er. The  force  of  the  words,  ShoAveth 
him  all,  etc.,  rather  demand  that 
these  kingdoms  should  have  come  up 
before  his  vision.  That  there  was  some- 
thing supernatural  in  this,  agrees  Avith 
Luke,  who  says  that  the  Devil  showeil 
all  the  kingdoms  of  the  world  in  a  mo- 
ment of  time. 

And  the  glory  of  them.  The 
rich  countries,  large  cities,  splendid  pala- 
ces, etc. 

9.  All  these  will  I  give  thee.  Sa- 
tan now  appears  in  his  character  as  "  the 
prince  of  this  world,"  (John  12  :  lU  ; 
14  :  SO  ;  16  :  11 ;  2  Cor.  4  :  4).  He 
showed  himself  also  the  father  of  lies, 
(John  8  :  44) ;  for  he  had  nothing  but 
usurped  power;  the  kingdoms  of  the 
world  were  not  his  by  right,  but  Christ's 
(Ps.  2  :  8),  and  therefore  he  could  not 
give  them. 

Fall  down  and  worship  me.  See 
on  Matt.  2  :  2.  Satan  wished  him  to 
fall  down  and  do  him  homage,  which 
would  be  an  acknowledgment  of  his 
authority  and  his  right  to  give  him  the 
kingdoms  of  the  world.     It  would  also 


56 


MATTHEW    IV. 


A.D.  27. 


10  Then  saith  Jesus  unto  him,  i  Get  thee  heuce,  ■■  Sii- 
tau  :  for  it  is  written,  'Thou  sh  alt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve.' 

11  Then  the  devil  leaveth  him;  and,  behold,  'angels 
came  and  ministered  unto  him. 

Our  Lordh  ministry  ill  Galilee  ;  the  call  of  Peter ^  Andrew^    _        i  i4-  Lk  4 
J(f»ie8,  and  John.     Fir d  general  jjr each iny  tour.  i4:'johii'4.  1-3. 

12  "NOW   when  Jesus  had  heard  that  '^John  was     .31; 'johii'4.*43.'*^ 


1  Chr.  21.  1 ;  Job 

1.  6. 

Deu.   6.    13,    14; 

Jos.    24.    14;    1 

Sam.  7.  3. 

Lk.  22.  4;^;  Heb. 

1.  6,  14. 


imply  a  renounciiii^  of  God  and  trans- 
ferring his  allegiance  tu  Satan.  Tlie 
Devil  really  puts  himself  in  the  place 
of  God,  and  would  have  Jesus  "  aslv  of 
him,"  Ps.  2 :  8.  The  meaning  is  well 
expressed  by  worship  me.  Our  Lord 
was  thus  tempted  not  only  to  secular 
power  and  ambition,  but  also  to  devil- 
worship,  idolatrv. 

10.  Get  thee  hence,  Satan.  Jesus 
openly  rebukes  and  repels  him,  not 
tliat  he  did  not  know  him  before,  Init 
because  the  tempter  had  openly  mani- 
fested himself  and  made  such  a  b>)li 
disclosure  of  his  object.  Tnc  thought 
of  grasping  at  temporal  power,  of  wor- 
shiping Satan,  and  being  a  temporal 
and  false  Messiah,  is  instantly  repelled. 
God  is  the  only  object  of  wijrship,  and 
no  religious  homage  and  service  should 
be  paid  to  any  other.  Thou  shalt 
worship  the  Lord  thy  GoJ.  Again 
Jesus  answers  as  a  nun,  '  For  it  is  writ- 
ten," citing  Deut.  0:  lo.  Thus  does  the 
Savior  each  time  honor  the  written 
word,  resting  upon  it  with  unwavering 
faith,  from  whicii  there  could  be  no  ap- 
peal ;  and  thus  does  he  show  us  how  to 
resist  the  D.-'vil.  The  richness  and  the 
power  of  the  divine  trutli  are  remarka- 
bly shown,  from  the  fact  that  the  Sa- 
vior found  within  the  compass  of  a 
few  verses  enough  to  repel  all  the  as- 
saults of  the  Dinil. 

11.  Then  the  devil  leaveth  him. 
Luke  adds  (4 :  18)  "  for  a  season." 
How  often  the  devil  assaulted  him  se- 
cretly, or  through  others,  we  know  not; 
but  he  certainly  renewed  his  attacks 
near  the  termination  of  our  Savior's 
ministry  on  earth.  See  Luke  22  :  5o ; 
John  14  :  30.  The  angels  came  and 
ministered.  "  The  Savior  here  ap- 
pears standing  between  the  two  worlds 
of  light  and  darkness.  As  the  hostile 
powers  fled,  heavenly  powei-s  surround- 
ed him,  and  joined  in  celebrating  the 


victory."  —  Olsh.\usex.  Ministering 
spirits  had  left  liim  to  meet  tlie  Devil 
alone.  Yet  they  were  anxious  specta- 
tors, and  no  sooner  is  Satan  vanquished, 
than  they  hasten  to  rejoice  with  JesiLs 
and  minister  to  his  wants.  Some  sup- 
pose that  they  supplied  him  with  food, 
as  the  angels  did  Elijah,  Kings  19  :  .5, 
0.  But  a.i  the  angels  appeared  and 
strengthened  Jesus  in  Gethsemane, 
(Luke  22  :  40),  so  here  we  must  not 
limit  ilieir  !lliui^tr.llion  to  the  supply  of 
material  food,  but  refer  it  iirincipally, 
if  not  altogether,  to  imi)arting  conso- 
lati<.)n  of  soul  and  supernatural  and 
heavenly  support.    Hel).   1  :  14. 

12-19.  Jesls  beoins  his  Ministry 
IN  G.vi.iLEE,  Mark  1:14.  15;  Luke 
4  :  14-;]0.  Between  the  last  paragraph 
and  this  a  considerable  interval  occurs. 
On  tlie  return  of  Jesus  from  the  temp- 
tation, John  gave  renewed  testimony  to 
his  Messiahsiii]),  and  the  day  following 
pointed  him  out  to  two  of  bis  disciples, 
Andrew  and  probahlv  Jolni.  Andrew 
brings  Peter  to  Jesus,  John  1  :  2»-42. 
Jesus  calls  Pliilip  and  returns  to  Galilee ; 
Philip  linds  Nathanael,  and  brings  him 
to  Jesus,  John  1  :  43-51.  Three  days 
after  wsis  the  marriage  in  Cana ;  then 
Jesus  \isits  Capernaum,  remaining  a  few 
days,  after  which  he  goes  up  to  Jerusalem 
to  the  pass<iver,  and  drove  the  traders 
out  of  the  temple,  John  2  :  1-25. 
Nicodemiis  visits  him  at  night ;  Jesus 
leaves  Jerusalem,  but  tarries  in  Judea, 
makes  disciples,  and  receives  further  tes- 
timony from  John,  who  was  baptizing 
in  ^Enon,  John  3  :  l-3ti. 

12.  John  was  cast  into  prison. 
Literally,  John  was  delivered  up,  that  is, 
for  eoiiiinement.  He  was  imprisoned 
by  Herod  Antipas,  son  of  Herod  the 
Great,  in  the  castle  of  Machserus,  a  for- 
tress on  the  eastern  shore  of  the  Dead 
Sea.  This  took  place  probably  in  the  au- 
tumn of  780  from  the  founding  of  Rome, 


A.D. 


MATTHEW    IV 


13  cast  into  prison,  lie  departed  into  Galilee.  And 
leaving  Nazareth,  he  came  and  dwelt  in  Capernaum, 
which  is  upon  the  sea  coast,  in  the  borders  of  Zab- 


about  eight  to  twelve  months  iifti'r  the 
baptism  of  Jesus.  See  on  eh.  14  :  o-O; 
andJolin  4  :  85.  Jolin's  ministry  liad  eon- 
tiniied  about  eiii'liteen  moiitlis.  He  de- 
parted into  Galilee.  Jesus  retired 
to  Galilee,  proliahly  .fif'^f,  because,  hav- 
ing preached  tlie  Gospel  a  few  months 
in  Judea,  he  was  becoming  sulfieiently 
known,  and  he  did  not  wish  at  i>reseiit 
to  increase  the  jealousy  of  the  Pharisees 
by  further  success,  lie  was  aware  that 
his  growing  popularity  was  exciting 
their  envy  and  ill-will,  wliich  he  wished 
at  present  to  avoid,  John  4  :  1.  And  se- 
cond, because  he  would  take  adA  antage 
of  the  impressions  made  by  the  min- 
istry of  John  on  the  people  there, 
which  would  be  ratiier  increased  than 
diminished  by  the  treatment  he  was  re- 
ceiving at  the  hand  of  Herod.  He 
could  also  labor  the  more  quietly  in 
Galilee,  than  in  Judea  where  the  scribes, 
Pharisees,  and  priests  held  general  sway. 
All  parts  of  the  couutrj',  too,  must  en- 
joy his  labors. 

On  this  journey,  probably,  he  passes 
through  Samaria,  and  converses  with  a 
woman  of  Sychar  at  Jacob's  Avell,  and 
many  Samaritans  believe  on  him,  John 
4  :  4-42.  Arriving  in  Galilee,  he  again 
visits  Cana,  where  he  heals  the  son  of  a 
nobleman  lying  ill  at  Capernaum,  (John 
4  :  46-54).  Exercises  his  ministry  in 
the  synagogues  of  Galilee,  and  goes  to 
Nazareth.  "  From  John  4  :  35  we  learn 
that  it  was  four  months  before  the  har- 
vest, the  first-fruits  of  which  were  pre- 
sented on  the  second  day  of  the  paschal 
week.  The  journey,  therefore,  was  pro- 
bably performed  in  the  latter  part  of 
November,  or  early  in  December. 

13.  And  leaving  Nazareth.  Luke 
gives  an  account  of  our  Savior's  visit 
to  Nazareth,  and  the  persecution  he  re- 
ceived of  liis  townsmen,  Luke  4  :  1*>- 
30.  Hence  he  left  Nazareth  and  came 
and  dwelt  in  Capernaum,  made  it 
the  principal  place  of  his  residence,  Luke 
4  :  31.  Capernaum  was  the  name  of  a 
fountain  (Josephus,  Jew.  War,  iii.  10, 
8),  and  a  town  situated  on  the  north- 
west shore  of  the  sea  of  Galilee,  on  the 
borders  of  the  tribes  of  Zebulnn  and 
Naphtali.  It  was  a  thriving  commer- 
cial place  on  the  road  from  Damascus 


to  the  Mediterranean.  This  seems  to 
have  been  tlie  principal  residence  of 
Christ  during  the  three  years  of  his 
ministry.  "  It  is  called  his  own  city," 
eh.  It  :  1.  Its  name  was  approprfate 
for  his  dwelling-place,  meaning  Village 
of  JSahiiiii,  or  ronsolatmi.  It  was  also 
the  residence  of  Andrew,  Peter,  James, 
and  John,  who  were  natives  of  Bethsai- 
da  (John  1  :  44),  and  probably  of  Mat- 
thew. Its  present  complete  desolation 
loreibly  illustrates  our  Lord's  denuncia- 
tion in"  eh.  11  :  :23.  Its  name  and  site 
are  lost. 

The  most  probable  suppositions  con- 
cerning the  site  of  Capernaum  are  as 
follows  :  (1)  Dr.  Robinson  supposes  it 
to  have  been  at  KJian  Mimjeh,  on  the 
northern  borders  of  the  tine  ])lain  of 
Geunesaret,  about  live  miles  from  the 
Jordan,  where  there  is  a  copious  foun- 
tain, and  ruins  of  some  extent  still  re- 
main. In  favor  of  this  site,  it  may  he 
said,  It  is  on  high  ground  (eh.  11  : 
23),  near  the  shore,  in  the  land  of  Gen- 
nesai-et,  and  well  located  for  a  custom- 
house, on  the  highway  between  Je- 
rusalem and  Damascus.  Lieutenant 
Kitchener  and  Sclah  Merrill  (1877) 
favor  this  site.  See  on  Mark  1  :  21. 
(2)  But  Dr.  Thomson  and  others  place 
the  site  near  the  head  of  the  lake  at 
Tell  Hmn,  about  three  miles  noi'th  of 
Khan  Minyeh,  and  about  tlie  same  dis- 
tance from  the  point  where  the  Jordan 
enters  the  lake.  It  is  argued  that  Hvm 
is  the  closing  syllable  of  Capernaum, 
and  that  its  first  part  Cajihar,  which 
signifies  a  village,  has  given  place  to 
Tell,  meaning  a  site  or  ancient  ruin. 
But  no  fountain  is  found  nearer  than 
two  miles.  Tradition  of  Jews  and 
Arabs,  however,  fixes  Capernaum  here. 
Recent  excavations  have  brought  to 
light  extensive  ruins,  among  which  is  a 
synagogue  in  a  fine  state  of  preser- 
vation, and  belonging  to  an  age  earher 
than  that  of  Christ.  It  is  probably  one 
in  which  Jesus  taught,  and  possibly  per- 
formed miracles,  but  whether  at  Caper- 
naum is  still  uncertain. 

Upon  the  sea-coast.  By  the  sea 
of  Gahlee.  Zabulon  and"  Neph- 
thalim.  The  Greek  form  of  the 
Hebrew    Zebulun    and    Naphtah,   two 


58 


MATTHEW    IV. 


A.t).  2^ 


ulon  and  Nephthalim  :  >that  it  might  be  fulfilled   ^  Lk.  22.37  ;a4. 44. 
which  was  spoken  by  Esaias  the  i>rophet,  saying, 

15  " '  The  land  of  Zabulon,  and  the  land  of  Nephthalim,    ^  is.  9.  l,  2. 
hy  the  way  of  the  sea,   beyond  Jordan,   Galilee  of 

16  the  Gentiles;  "  the  people  which  sat  in  darkness 
saw  great  light ;  and  to  them  which  sat  in  the 
region  and  shadow  of  death  light  is  sprung  up.' 


Is.  42. 
32. 


7:  Lk.  a. 


tribes  of  the  Israelites,  wliich,  in  the  di- 
vision of  the  land  by  Joshua,  obtained 
their  lot^  in  the  neiijhborhood  of  the 
sea  of  G-ililee,  Josh,  li)  :  10,  1',  32,  34. 

14.  That  it  mis^ht  be  fulfilled, 
etc.  See  note  ch.  1  :  'M.  Tlie  predic- 
tion is  found  in  Isa.  9  :  1,  2.  It  is  freely 
quoted  from  the  Hebrew  in  a  somewhat 
abbreviated  form,  and  was  a  proplieey 
havinu;  direct  reference  to  the  Messiah. 
Mattliew  points  to  its  fulfillment  in  tlie 
residence  of  Jesus  at  Capernaum,  and 
his  ministry  there  and  in  the  surround- 
ing; reo;ions.  The  idea  of  the  prediction 
was,  that  the  most  despised  regions  oc" 
Palestine  would  enjoy  tlie  greatest 
splendor  of  that  light  wliich  was  t  > 
lighten  the  nations  and  be  the  glory  of 
Israel,  Luke  2  :  32. 

15.  The  laud  of  Zabulon  aud 
the  land  of  Nephthalim.  The 
northern  portion  of  Palestine  is  here 
designated,  by  the  tribes  whicli  inhabited 
it,  Zabulon,  being  the  most  southern 
and  eastern.  It  is  then  designated  by 
its  position,  by  the  Avay  of  the  sea, 
the  country  near,  adjacent  to  the  Sea 
of  G.ililee  ;  Naphtali  alone,  of  the  two, 
touched  the  Sea  of  Galilee.  Beyond 
Jordan.  Extending  northward  beyond 
the  sources  of  the  Jordan.  Galilee 
of  the  Gentiles,  or  of  the  nations, 
Isa.  9  :  1.  The  Jews  distinguished 
other  people  from  themselves  by  calling 

ithem  the  nations^  or  OciitUfi^.  Galilee 
was  a  Hebrew  name,  meaning  a  rir^g  or 
cirde,  and  was  probably  lirst  given  to  a 
small  "circuit'"  among  the  mountains 
of  Naphtali  (Josh.  ;20  :  7),  where  were 
situated  the  twenty  towns  given  by 
Solomon  to  Hiram,"  King  of  Tyre ;  1 
Kingo9  :  11.  The  name  may  eon  tain  an 
allusion  to  one  or  more  of  the  circular 
plains  of  those  mountains.  It  came 
afterward  to  be  applied  to  the  whole 
northern  province  of  the  land  of  Israel, 
between  Phcenieia  and  Samaria,  the  Jor- 
dan and  the  Mediterranean.  It  was 
divided  into  two  parts,  upper  or  nor- 
thern, lower  or  southern.    The  northern 


portion  is  here  specially  designated 
"(yalilee  of  the  Gentiles,"  because  it 
bordered  on  territories  inhabited  by 
Gentiles,  and  especially  because  it  was 
itself  inhabited  by  a  mixed  population. 
According  to  the  testimony  of  Strabo 
and  others  it  was  inhabited  by  Egyp- 
tians, Arabians,  and  Phffnicians.  "  It 
was  near  to  Tyre  and  Sidon.  Beyond 
Jordan  may  mean  beside  Jordan,  in 
the  vicinity  of  Jordan ;  but  to  refer  it  to 
the  eastern  side  of  the  river  is  out  of  the 
question,  as  the  name  "  Galilee  of  the 
Gentiles"  is  but  the  designation  of 
Zabulon  and  Naphtali.  It  is,  however, 
Ijetter  to  refer  the  phrase  beyond  Jordan, 
with  Lange,  to  the  region  beyond  the 
source  of  the  Jordan,  as  the  territory  of 
Naplitali  extended  tliither. 

1(5.  The  people  which  sat  in 
darkness.  An  exi)ression  represent- 
ing the  ignorance  and  spiritual  degra- 
dation of  the  people,  1  Thes.  5  :  5. 
"  The  verb  I0  sit  aptly  denotes  a  sluggish 
solitude." — Bengel.  Saw  great  lignt. 
Enjoyed  the  instruction  of  the  Saviour, 
who  was  "  the  light  of  the  world." 

The  region  and  shadow  of 
death.  The  shadowy  region  of  death. 
This  phrase  expressed  in  a  stronger 
manner  tlie  same  ideas  as  darkness  in  the 
fonner  part  of  the  verse.  Shadow  of 
dfath  is  equivalent  to  death  shade,  such 
a  dismal  darkness  as  that  which  reigns 
in  the  region  of  the  dead ;  the  deepest 
night  (compare  Job  10  :  21,  22).  Such 
were  the  spiritual  destitution  and  the 
spiritual  iu-noranee  of  the  people.  Light 
is  sprung  up.  Christ  has  commenc- 
edthere  his  ministry.  There  is  here 
a  gradation  or  climax.  The  spiritual 
ignorance  and  destitution  of  the  people 
is  expressed  first  by  darkness,  then  by 
region  of  the  shadow  of  death ; 
so  the  instruction  and  ministry  of 
Jesus  is  expressed  first  by  the  light  the 
people  saip  ;  then  tJie  light  is  represented 
as  already  sprung  up,  shedding  upon 
the  people  its  rays  of  knowledge^  peace, 
and  joy.     It  could  be  said  of  the  people 


A.D.  28. 


MATTHEW    IV 


59 


17  ''From  that  time  Jesus   began  to   preach,  and  to  "  Mk.  1.14,15;  Lk. 
say,  Repent :  for  tlie  kingdom  of  lieaven  is  at  hand.      43  45^  '  '^'^'"'■*- 

18  '^  And  Jesus,  walking  by  the  sea  of  Galilee,  saw  "  Mk.i.  it)-20;Lk. 
two  brethren,  Simon  ^'called  Peter,  and  Andrew  his  djoi„Ji'  42 
brother,  casting  a  net  into  the  sea  :  for  "  they  were  « 1  cor.  i.  •ii:-2\). 


of  Northern  Galilee  that  they  lived  in 
spiritual  darkness  ;  because',  Jimt,  they 
were  far  distant  from  Jerusalem  and 
the  temple,  the  centre  of  Jewish  reli- 
gious worship ;  tfivoiid,  they  contract- 
ed much  that  was  impure  in^ni  their 
lieathen  neiirhliors  ;  and  third,  of  their 
mixed  population.  Isaiah  (ch.  8  :  22 ; 
'.) :  1}  had  foretold  that  the  tribes  of  Za- 
bulon  and  Naphtali  should  be  reduced 
to  a  very  degraded  state.  That  northern 
district  was  peculiarly  exposed  both  to 
the  debasing  influence  of  Gentile  super- 
stition, and  to  the  attacks  of  foreign 
enemies,  who  commonly  entered  Pales- 
tine from  the  north,  2  Kings  15  :  29. 
Yet  here  in  this  region  Christ  especially 
manifested  himself  by  his  doctrines  and 
his  miracles.  Their  degraded  condition 
made  their  need  of  salvation  the  greater, 
while  their  freedom  from  the  narrow 
prejudices  aud  the  rigid  practices  of  the 
inhabitants  of  Southern  Palestine  fitted 
them  to  attend  more  freely  to  the 
Gospel. 

17.  From  that  time.  From  the 
time  he  heard  John  was  cast  into 
prison,  ver.  12.  Jesus  had  indeed  visit- 
ed Galilee,  stopping  a  while  at  Cana 
aud  Capernaum  (John  2  :  1-12),  before 
John  was  cast  into  prison ;  but  now 
the  ministry  of  his  forerunner  having 
ceased,  he  took  up  and  carried  forward 
the  teachings  of  .John,  proelaimiug,  Re- 
pent :  for  the  kingdom  of  heaven 
is  at  hand.  He  began  by  preaching 
repentance.  See  on  ch.  3  :  2.  In  this 
preaching  of  our  Savior,  we  see  a  step 
after  John  in  the  unfolding  and  devel- 
oping of  the  kingdom  of  God.  The  Iving- 
dom  of  heaven  was  really  at  hand,  actual- 
ly present  and  represented  in  the  person 
and  preaching  of  our  Lord,  Mark  1  :  1.5. 

18-22.     FOUK   DISCIPLES   AKE    CALLED 

BY  THE  Sea  of  Galilee,  to  be  his 
constant  a  tteudauts  :  Peter  and  Andrew, 
James  and  John,  Mark  1  :  11-20. 

IS.  Sea  of  Galilee.  Called  also  the 
Sea  of  Tiberias,  from  a  city  built  by 
Herod  Antipas,  on  the  south-west  shore, 
and  named  in  honor  of  the  Emperor 
Tiberius  (John  (5:1;  21  :  1);  the  Lake 
of  Geniiesaret  (Luke  ii :  1) ;  and,  in  the 


Old  Testament,  the  Sea  of  Chinnereth, 
from  a  city  and  small  district  on  the 
western  shore,  Num.  34  :  11.  It  is 
twelve  aud  one  half  miles  long,  six 
broad,  and  165  feet  deep.  It  is  sur- 
rounded on  all  sides  by  hills,  more 
broken  on  the  western  ^ide,  from  500 
to  nearly  2000  feet  high.  Its  waters  are 
pure  and  sweet,  and  abound  in  fish. 
The  Jordan,  with  a  marked  current, 
passes  through  the  middle  of  the  lake. 
According  to  Lieutenant  Lynch,  it  is 653 
feet  below  the  Mediterranean.  It  lay 
in  a  region  tlie  most  populous  in  Pales- 
tine. Many  populous  towns  once  stood 
on  its  shores — such  as  Tiberias,  Beth- 
saida,  Capernaum,  Chorazin,  etc. ;  but 
these  with  their  commerce  are  gone. 
Tiberias  aud  Magdala  are  the  only  in- 
habited spots.  It  is  subject,  as  iii  the 
days  of  our  Savior,  to  sudden  squalls 
and  whirlwinds,  owing,  probably,  to  the 
high  surroiuuling  hilL.  An  old  little 
boat  is  said  to  be  the  sole  representative 
of  the  fleets  that  once  covered  its  waters. 
It  was  usual  for  the  Jews  to  call  every 
expanse  of  water  a  sea.  Luke,  whose 
geograpliical  terms  are  always  more  dis- 
tinctive, calls  it  generally  a  lake.  By 
this  sea  Jesus  walked,  not  listlessly,  but 
for  the  purpose  of  preaching  the  king- 
dom of  God,  and  calling  certain  ones  to 
be  his  ministers.  Simon  called  Peter. 
Sinxiii  is  contracted  from  Simeon,  and 
meaun hairkiniiif/  ;  Peter  signifies  a  rock, 
or  atone,  and  had  been  previously  given 
by  our  Lord  to  Simon,  John  1  :  42. 
This  name  was  given  him  in  allusion  to 
his  hardy  character,  noted  for  decision 
and  boldness,  and  to  the  most  conspicu- 
ous ])osition  he  should  hold  among  the 
Apostles,  in  subordination  to  Christ, 
as  one  of  the  great  foundations  of  the 
Church.  Andrew.  It  is  uncertain 
whether  he  was  the  elder  brother  of 
Peter.  Casting  a  net  into  the  sea. 
A  e<'.sliii(/-uL'\.,  distinguished  from  the 
large  hauling-net  mentioned  in  ch.  lU  ; 
i'l.  They  were  just  coumiencing  their 
day's  or  night's  labor,  and  hence  their 
instantly  following  ChriL-t  was  the  more 
signilicant.  It  was  connnon  to  fish  iii 
the  night,  John  21  :  1-4. 


60 


MATTHEW    IV. 


A.D.  28. 


2.  38-41. 
s  Mk.  10.  28  ;  Gal. 
1.  16. 

"Mk.  1.  19,20;Lk. 
5.  10 


19  fishers.     And  he  saith  unto  them,  Follow  me,  and    '  J''^jJ5-,J0.  H ;  Ac, 

30  ^I  will  make  j'ou  lishers  of  men.  sAnd  they 
straightway    left    their    nets,    and    followed    him. 

31  ^  And  going  on  from  thence,  he  saw  other  two 
brethren,  James  the  aoii  of  Zebedee,  and  John  his 
brother,  in  a  ship  with  Zebedee  their  father,  mend- 

23  ing  their  nets;  and  he  called  them.  And  '  they 
immediately  left  the  shijj  and  their  father,  and  fol- 
lowed him. 

23       And  ''  Jesus  went  about  all  Galilee,  '  teaching  in 


*  ch.  10.  37;  Deu. 

m.  8,  9. 
"  Ac.  10.  ;J8. 
1  ch.  9.  a5;  Mk.  1. 

39;  Lk.  4.  15,14. 


19.  Follow  me.  Literally,  Couie 
hit  tier !  be/iind  me,  or  Chme  after  i/i.c,  as 
my  di.-5ciplos,  my  attcndauts,  and  the 
proclaimers  of  my  gospel.  They  had 
previously  recognized  Jesus  as  tlie 
Messiah  (John  1  :  41,  43),  but  liad  con- 
titmed  to  follow  their  occujKition  as 
fisliermen.  This  helps  to  explain  wliy 
tliey  were  now  so  ready  to  arise  and 
follow  Jesus.  They  had  before  been 
called  to  follow  hiin  as  his  disciples ; 
but  now  they  were  expressly  called  as 
his  servants,  messengers,  or  ministers, 
and  they  become  his  constant  attend- 
ants; although  afterward  they  some- 
times went  out  to  tish,  when  they  were 
near  their  homes,  Luke  5  :  1-11.  "  Thus 
they  were  called,  first,  as  disciples  in 
general  (John  1  :  35^3);  second,  as  con- 
stant attendants,  ministers,  evangelists ; 
third,  among  the  twelve  Apostles,  Luke 
t)  :  14-10;  compare  Matt.  10  :  3-4. 
Luke's  account  (ch.  5:  1-11)  probably 
refers  to  an  event  later  tlum  tliis,  though 
not  long  after.  Sec  on  Luke  5  :  1. 
Fishers  of  men.  Preachers  of  the 
gospel ;  winners  of  souls  to  Christ. 
Their  former  secular  eallinir  served  a<  an 
emblem  of  their  hi'^hcr  spiritual  calling. 

30.  They  immediately  leave  their  nets, 
forsake  tlieir  calling,  and  follow  Jesus  ; 
thus  showing  obLHlienee,  sineerity,  and 
faith. 

31.  James  the  .son  of  Zebedee. 
Tlie  mention  of  Jauie.-  fh'st.  and  also  as 
the  son  of  Zebedee,  and  then  of  Jolm 
as  the  brother  of  James,  leads  to  the 
conclusion  that  James  was  the  elder 
brother.  John  had  probably  before 
believed  in  Jesus  a.s  the  Messiah  ;  lie 
was  doubtlevi  the  one  who  went  with 
.\ndrew  to  tii'^  dwllin'j:  of  our  Lord, 
John  1  :  :JV).  He  dia  n  it  then  give  ud 
his  occn.<ation.  bat  doulnless  was  much 
with  Jesus,  and  witnes>e(!  the  events 
veeorded  in  the  second,  third,  and  fouKh 


chapters  of  his  gospel.  Mending  their 

nets.     They  were  preparing  their  nets 
for  their  day's  or  night's  labor. 

33.  Like  Andrew  and  Peter,  they 
innnediately  obeyed  the  call  of  Jesus. 
How  beautiful  to  see  brothers  going 
hand  in  hand  in  the  service  of  the 
Lord.  But  they  not  only  left  their  nets, 
but  also  their'  father  Zebedee.  They 
were  young  men.  John  lived  seventy 
years  after  this,  and  died  at  Ephesus, 
about  A.D.  100.  James  was  put  to  death 
by  Hert)d,  about  a.d.  44,  and  was  the  first 
martyr  among  the  Apostles,  Acts  12  : 
1,  3.  It  is  lust  to  infer  from  the  narra- 
tive that  Zebedee  gave  his  consent  to 
their  leaving. 

33-35.  Jesus  makes  his  fikst  cir- 
ct  IT  OK  Galilee,  with  his  disciples, 
jireaching  the  gospel  of  the  kingdom, 
and  working  miracles.  While  the  scene 
of  John's  gospel  was  principally  in 
Jndea  and  at  Jerusalem,  that  of  the 
tir.-t  three  gospels  was  principally  in 
Galilee.  In  this  brief  and  vivid  descrip- 
tion we  have  a  specimen  of  the  many 
similar  preaching  excursions  of  our 
i^avior  tln-oughout  Galilee  during  his 
ministry  there.  The  Evansrelist  sketches 
the  character  of  his  ministry  prepara- 
tory to  giving  his  sermon  on  the 
mount.  Comijare  Mark  1 :  35-39  ;  Luke 
4  :  42-44. 

3;!.  Jesus  went  about  all  Galilee. 
lla\iiiii-  called  certain  disciples  to  bt 
his  constant  attendants,  he  goes  forth 
on  a  preaching  tour.  Galilee  included 
all  the  northern  ]>art  of  Palestine,  lying- 
west  of  Jordan  and  north  of  Samaria. 
Oriiiinally  the  name  was  applied  to  a 
small  tract  bordering  on  the  northern 
limits,  Josh.  30  :  T  ;  31  :  33 ;  1  King,> 
'.I  :  11.  In  the  time  of  Christ  it  wa> 
divideti  into  L^pper  and  Lower,  occupy- 
iui;;  tile  region  ab<jve-named,  the  for 
nier  a  mountainous  country,  the  latter 


A.D.  28. 


MATTHEW    IV. 


61 


their  synagogues,  and  preaching  "■  the  Gospel  of  the 


"Is.  61.  1-3;   Mk. 
1.  14;  Eph.  2.  17. 


partly  level.  It  was  thickly  inhabited 
(Josephus,  JeiL'Uh  Wai\  iii.  3,  2),  and 
contained  four  liundrcd  and  four  towns 
and  villai^cs.  The  inhabitants  were  bra^e 
and  industrious,  although  other  Jews 
looked  down  upon  them  as  seditious,  un- 
polished, both  in  their  manners  and  lan- 
i^iagc,  and  impure  from  coutiict  with 
the  heathen,  Luke  13  :  1 ;  33 :  (5 ;  John 
1  :  47;  7 :  52;  Mark  14  :  70 ;  see  note  on 
ver.  1.5. 

Teaching  in  their  synagogues. 
Here  we  get  a  glimpse  of  the  style  of 
our  Lord's  ministry.  He  taxght;  enter- 
ed the  synagogues,  and,  like  a  Jewish 
teacher  or  rabbi,  expounded  the  Scrip- 
tures and  instructed  the  people.  Syna- 
gogue means  as.se>nbh/,  congregation,  and 
is  applied  both  to  a  religious  gathering 
having  certain  judicial  powers  (Luke  8  : 
41 ;  1-2  :  11 ;  21  :  12 ;  Acts  9  :  2),  and  to 
the  place  where  the  Jews  met  for  their 
l)ublic  worship  on  ordinary  occasions, 
ch.  6:2,  5 ;  Luke  7  :  5.  Synagogues 
appear  to  have  been  first  introduced 
during  the  Babylonish  captivity,  when 
the  people,  deprived  of  their  usual  rites 
of  worship,  assembled  on  the  Sabbath 
to  hear  the  law  read  and  expounded. 
See  Neh.  8  :  1-8.  Jewish  tradition  gives 
them  an  earlier  origin,  and  Dent.  31  : 
11,  and  Ps.  74  :  8,  arc  cited  as  evidences 
of  it ;  the  fomier  passage  does  not  ne- 
cessarily imply  it ;  the  latter  was  evi- 
dently written  after  the  destruction  of 
the  temple  by  the  Chaldeans,  and  may 
mean  either  that  the  enemies  had  put  an 
end  to  all  the  holy  assemblies,  liy  burn- 
ing the  temple;  or  it  may  refer  to  the 
burning  of  other  places  in  a  cei-tain  sense 
sM-rnl,  as  Ramah,  Bethel,  Gilgal,  etc.,  dis- 
tinguished as  seats  of  the  prophets,  and 
where  religious  assemblies  were  some- 
times held,  2  Chron.  17  :  9 ;  2  Kings  4  : 
23;  1  Sam.  10  :  5-11.  In  the  days  of 
Jesus  there  was  a  synagogue  in  almost 
every  town  in  Palestine,  and  wherever 
Jews  resided ;  and  in  the  lai-ger  towns, 
several  It  is  said  that  there  were  not 
less  then  four  hundred  and  sixty  or  even 
four  liundred  and  eighty  synanogues  in 
Jerusalem.  When  the  Jews  were  not  able 
or  not  permitted  to  have  a  synagogue  in 
a  town,  they  had  th'-ir  place  of  prayer 
outside  the  town,  u.sually  near  a  strearn 
or  the  sea-shore,  for  the  convenience  of 
ablution.  Acts  IG  :  13. 
6 


In  the  synagogues  prayers  were  offer- 
ed, the  law  and  the  prophets  were  read 
and  expounded.  After  the  reading  of 
the  Scriptures,  the  heads  of  the  syna- 
gogues desired  such  learned  and  grave 
persons  as  might  be  present  to  ad- 
dress the  people.  Our  Savior  and  the 
Apostles  constantly  availed  themselves 
of  this  privilege.  The  times  of  meeting 
at  the  synagogues  were  the  Sabbath  and 
feast  days ;  and  afterward  on  the  second 
and  tiftli  days  of  the  week.  Each  syna- 
gogue had  a  community,  with  its  presi- 
dent or  ruler  (Luke  8  :  49;  13  :  14; 
Acts  18  :  8, 17)  and  elders  (Luke  7  :  S-5), 
who  might  chastise  (ch.  10  :  17;  Acts 
22  :  19;  "26  :  11)  or  expel  (John  9  :  34) 
an  oflfender.  See  also  Mark  5  :  23,  and 
Acts  13  :  15,  where  the  ruler  and  elders 
appear  to  be  spoken  of  indiscriminately 
as  fillers.  It  ought  to  be  added  that  it  m 
not  a  matter  of  certainty  how  far  or 
how  perfect  was  the  organization  of  the 
synagogue  in  the  time  of  Christ.  Its 
organization  was  probably  somewhat 
changed  and  developed  after  the  de- 
struction of  Jerusalem  by  the  Ro- 
mans. 

SynagogTies  were  generally  built  on 
eminences,  and  in  imitation  of  the  tem- 
l)le,  with  a  centre  building  supported  bj' 
pillars,  with  courts  and  porches.  In  the 
centre  building  or  chapel  were  a  pulpit, 
lamps,  and  a  chest  for  keeping  the 
sacred  books.  It  was  filled  up  with 
seats,  fronting  the  pulpit,  which  t^tood 
on  a  platfomi  toward  the  westeni  end. 
Behind  the  pulpit  were  the  high  seats  of 
honor,  the  "chief  seats,"  where  the 
Scribes  and  Pharisees  loved  to  sit  facing 
the  people,  ch.  23  :  6. 

The   officiating  person   stood  while 

reading  the  Scriptures ;  but  when  he  and 

others    expounded  them,   they   did    it 

j  sitting,  Luke  4  :  30. 

j       Preaching.     Announcing  pulilicly, 

I  publishing  oraliy,  see  ch.  3  :  2.     Gos- 

i  pel.     Good  news,  glad  tidings.     Thus, 

it  is  translated  in  Luke  8  :  1,  "  showing 

the   glad   tidings   of    the  kingdom    of 

God;"    also   in    Luke    1  :   19;    3  :  10; 

'  Acts  13  :  33;  Rom.  10  :  15;  1  Thes.  3  : 

(j.      Our    English    word    Goapel,    when 

traced   back  to    its    original   meaning, 

resembles   the  Greek  word  thus  trant-- 

lated.     It  is  derived   from  the  Saxon 

words  (/«/,  good,  and  x/xU,  history,  story 


02 


MATTHEW    IV. 


A.D.  28. 


kingdom,  "  and  healing  all  manner  of  sickness  and 
34  all  manaer  of  disease  among  the  people.  And 
his  fame  went  throughout  all  Syria.  And  they 
brought  unto  him  all  sick  people  that  were  taken 
with  divers  diseases  and  torments,  and  those  which 
were  possessed  with  devils,  and  those  which  were 


Mk.  1.  :U. 


tidings,  and  was  thus  equivalent  to 
fjood  iiew.i.  Oar  Savior  not  only  taught, 
e.vpounded  Scripture,  and  instructed  the 
people  in  the  synagogue,  but  he  an- 
nounced publicly,  wherever  he  went, 
the  glad  tidiuo-s  that  tlic  kingdom  of 
heaven,  the  reign  or  administration  of 
tlie  Messiah,  was  at  liand.  For  an  illus- 
tration of  his  teachings  and  preaching 
the  glad  tidings,  see  Luke  4  :  16-;30. 
On  kingdom  of  lieaveii,  see  cli.  3  :  'Z. 
Healing  all  manner  of  sick- 
ness. Jesus  accompanied  His  preacli- 
ing  with  miracles,  wliich  were  evidences 
of  his  Messiahship,  and  of  the  truthful- 
ness of  his  word.  Disease.  Every 
infirmity  among  the  people. 

34.  His  fame  went  through- 
out all  Syria.  Mark  (eh.  1  :  28)  say^, 
"all  the  region  round  about  Galilee." 
In  the  New  Testament,  Syria  is  the  Ro- 
man province  of  which  ^^orthern  Pales- 
tine was  tlie  south-western  part,  extend- 
ing north  and  north-east  of  Palestine, 
and  lying  between  the  Mediterranean  on 
the  west,  and  tlie  Euphrates  on  the  east. 
His  fame,  the  report  of  his  ministry, 
especially  of  his  wonderful  works, 
spread  throughout  this  region,  especially 
all  along  the  frequented  route  between 
Damascus  and  the  Mediterranean  sea, 
Ijy  the  way  of  the  Sea  of  Galilee. 

All  sick  people.  All  that  were  sick 
in  the  region  through  wiiich  he  passed, 
in  the  vicinities  where  he  was  preaching. 
The  ailments  of  these  sick  people  are 
immediately  specitied,  "divers  diseases 
and  torments,"  "  possessed  with  devils," 
"lunatic,"  and  "palsy."  Torments. 
Diseases  attended  with  evcruciating 
pain.  Possessed  with  Devils.  Pos- 
sessed with  (lejiionx.  An  inferior  order 
of  evil  spirits  subject  to  Satan,  tlieir 
prince,  ch.  9  :  U\' 25  :  41 ;  Rev.  12  :  9. 
The  original  Scriptures  recognize  but 
one  devil,  but  many  demons.  The 
sacred  writers  in  thus  speakini;:  did  not 
merely  use  the  common  and  popular 
language  of  the  Jews,  witliout  intending 
to  sanction  the  oinnion  on  which  it  was 
founded,   l)ut  they  state,  as  matters  of 


fact,  that  persons  were  actually  possess- 
ed with  one  or  more  demons.  Jesus 
spake  to  demons  as  to  persons,  and  they 
answered  as  such  (Mark  1  :  25 ;  5:8, 
9  :  25) ;  demons  showed  a  supernatural 
knowledge  of  Jesus  (ch.  8  :  29 ;  Luke  4 : 
34) ;  they  requested  to  enter,  and  were 
permitted  to  enter,  a  herd  of  swine  (ch. 
8  :  31,  32) ;  our  Lord  distinguished 
between  the  casting  out  of  demons 
and  healing  diseases',  eh.  8  :  16 ;  Mark 
1 :  32-34 ;  Luke  7  :  21.  A  person  might 
be  dumb  as  a  result  of  demoniacal  pos- 
session, but  not  every  dumb  person  was 
possessed  witli  a  demon,  ch.  9  :  32,  33 ; 
Mark  7  :  32.  So  nowhere  is  possession 
with  a  demon  made  identical  with  any 
one  disease.  Yet  various  mental  and 
bodily  disorders  are  attributed  to  the 
agency  of  the  devil  and  demons.  Acts 
lb  :  38 ;  Luke  9  :  39,  42.  The  i.hyi-ieul 
frames  of  individuals  are  represented  as 
forcibly  possessed  by  a  consciousness 
and  will  foreign  to  themselves,  Luke 
9:  39;  11  :  14;  Mark  7  :  25,  30.  The 
Scriptures  therefore  teach  that  Satan 
and  his  angels,  or  demons,  have  been 
permitted  to  take  jDOssession  of  the 
bodies  of  sorne  men,  and  inflict  various 
sufferings  upon  them. 

To  the  frequent  objection.  How  comes 
it  that  similar  possessions  do  not  occur 
at  the  present  day  ?  it  may  be  answered, 
How  is  it  known  that  they  do  not  occur 
even  now?  We  can  not  i)rove  the  nega- 
tive. It  can  not  be  said  that  in  many 
cases  of  insanity  and  the  like  the  malady 
may  not  be  traced  to  the  direct  agency 
of  demons.  It  is,  however,  remarkalile 
that  we  have  no  cases  of  demoniacal 
possession  recorded  in  the  Old  Testa- 
ment, and  none  in  the  Eiiistles  of  the 
New  Testament;  and  tliat  Joscphus 
speaks  of  no  real  iiossessions,  except 
in  the  srencration  in  which  Christ  ex- 
ercised his  ministry.  Admitting,  there- 
fore, that  sueli  possessions  are  not 
common,  yet  was  there  not  a  reason 
for  such  irreat  external  manifestations 
of  Satan's  power  in  our  Savior's  day':" 
The  crisis  of  tlie  moral  historv  of  our 


A.L).  28. 


MATTHEW     IV. 


lunatic,  and  those  that  had  the  palsy;  and  he 
25  healed  them.  "  And  there  followed  him  great  mul- 
titudes of  people  from  Galilee,  iind  from  Decapolis, 
and  from  Jerusalem,  and  from  Judea,  and  from  be- 
yond Jordan. 


63 


'  Mk.  3.  7. 


world  was  at  hand.  The  devil  was  per- 
mitted to  exercise  unusual  power  in 
temptation  on  the  souls  and  bodies  of 
men,  in  order  tliat  Christ  miglit  show 
forth  his  power.  "In  tlie  fiillness  of 
time  the  kiugdom  of  Satan  was  openly 
displayed,  that  it  miglit  be  openly  con- 
quered. Then,  and  iiot  till  then,  there 
was,  if  I  may  so  speak,  a  clear  revelation 
of  evil,  because  men  were  able  to  sui)port 
it  in  the  strength  of  tlie  Son  of  God. 
The  Tempter  was  seen  in  the  fullness  of 
liis  worldly  dominion  at  the  moment  he 

was  met  and  vanquished In  this 

way  the  miracles  on  the  spirit  world 
complete  the  public  signs  of  Cln-ist's 
ministry. ' '  —  Westcott,  Characteristics, 
pp.  80,  81. 

As  God  was  manifested  in  the  flesh, 
so  may  not  demons  have  been  permit- 
ted to  manifest  themselves  among  men 
and  in  men  ?  Possibly  it  was  perniitted 
to  show  what  the  condition  of  men 
would  have  been  without  a  Savior  (Heb. 
2  :  14);  possibly  to  show  the  condition 
of  the  finally  wicked,  tormented  by  evil 
spirits  who  are  stronger  then  they. 

Lunatic.    'Literally  Ifoonstmck,  pro- 
bably epileptic.     Epilepsy  was  supposed 
to  become  more  aggravating  with  the  in- 
crease of  the  moon.     The  term  is  now 
applied  in  English  to  an  insane  person. 
The  Greek  word  thus  translated  is  found 
only  twice  in  the  Nev/  Testament  (here 
and  in  ch.  17  :  15),  and  is  of  doubtful 
meaning.      As    epilepsy  is    sometimes 
attended  with  insanity,  that  form  of  the 
disease  may  possibly  be  here  intended. 
Palsy.     A  disorder  which  deprives  the  j 
hmbs  of  sensation  or  motion,  or  both,  ! 
and  makes  them  useless  to  the  patient ;  t 
paralysis.     It  is  applied  to  the  paralysis 
of  the  whole  body ;  to  a  paralysis  of  one  ' 
side  of  the  body;  to  a  paralysis  of  all 
parts  below  the  neck;  to  the  contrac- 
tion of  the  muscles  in  the  whole  or  part 
of  the  body,  as  the  withered  hand  (ch.  12  : 
10) ;  and  to  the  cramp,  which  in  eastern 
countries  is  a  fearful  malady — the  limbs, 
when  seized  with  it,  remain  immovable, 
and  the  person  thus  afflicted  resembles  | 
one  undergoing  torture.    Some  suppose  I 


the  latter  to  have  been  the  disease  of 
the  centurion's  servant  (eh.  8  :  6). 
Healed  them.  By  miraculous  power. 
The  healing  of  these  diseases  must  be 
referred  to  the  extraordinary  agency  of 
divine  power. 

25.  Decapolis.  (Greek,  deka,  mean- 
ing ten,  and  poli%  city.)  A  country  in 
Piuestine,  which  contained  ten  principal 
cities,  on  both  sides  of  the  Jordan,  prin- 
cipally the  eastern,  east,  and  south-east 
of  the  sea  of  Galilee.  It  was  inhabited 
by  many  foreigners.  In  the  enumeration 
of  these  cities  the  learned  are  not  agreed. 
They  are  generally  reckoned  as  follows : 
Damascus,  Philadelphia,  Raphana,  Scy- 
thopolis,  Gadara,  Hippos,  Dion,  Pella, 
Galasa  (Gerasa),  Canatha.  Only  one  of 
these,  Scythopolis,  was  in  Galilee;  the 
rest  were  east  of  the  Jordan,  mainly  in 
that  part  of  Palestine  occupied  by  "the 
half  tribe  of  Mauasseh.  Beyond  Jor- 
dan. The  region  east  of  Jordan  and 
south  of  Decapolis,  which  was  called 
Perea,  from  the  Greek  word  jm-an,  which 
means  heyond. 


Suggestions  or  Remarks. 

1.  If  Christ  our  Head  was  tempted, 
we  must  not  expect  to  escape  tempta- 
tion, vers.  1-11 ;  ch.  10  :  24. 

2.  Seasons  of  great  spiritual  enjoy- 
ment are  frequently  followed  by  great 
temptations,  ver.  1;  ch.  16  :  17,  22,  23. 

3.  Solitude  is  frequently  the  place  and . 
the  occasion  of  temptation.  It  has  its: 
advantages  and  also  its  dangers,  ver.  1.     ; 

4.  The  pro])er   preparation  for  trial' 
is  to  be  flUed  with  the  Spirit,  ver.  1 ; 
Luke  4  :  1. 

5.  Although  we  should  not  needlessly 
expose  ourselves  to  temptations  and 
trials,  yet  when  led  into  them  by  the 
Spirit,  we  should  patiently  submit,  and 
trust  in  his  wisdom  to  direct  and  his 
power  to  sustain,  ver.  1 ;  1  Cor.  10  :  13. 

6.  What  a  contrast  between  the  first 
Adam,  who  was  overcome  in  the  garden, 
and  the  second,  who  overcame'in  the 
wilderness,  vers.  2-11, 


G4 


MATTHEW    IV. 


A.D.  28. 


7.  The  Christian,  and  especially  the 
young  convert,  may  expect  to  be  tempt- 
ed to  doubt  his  own  adoption  and  dis- 
trust God,  ver.  3. 

8.  Let  us  trust  God  for  temporal 
things  in  extraordinary  emergencies, 
as  well  as  on  ordinary  occasions;  and 
wlien  tempted  with  privation,  let  us  look 
to  the  full  supply,  provided  in  the  Gos- 
pel, for  our  spiritual  wants.  Faith  in 
God  will  insure  victory  over  the  wants 
of  the  world,  vers.  3,  4;  John  6  :  27, 
Ai. 

9.  The  word  of  God,  the  sword  of  the 
Spirit,  is  our  weapon  in  temptation, 
vers.  4,  7,  10 ;  1  John  2  :  14. 

10.  When  we  have  overcome  the  devil 
in  one  respect,  we  should  beware  lest 
we  be  overcome  in  anotlier;  lest  our 
faith  be  tm-ned  into  presumption,  vers. 
5,  0. 

11.  To  pervert  Scripture  is  to  follow 
in  the  footsteps  of  the  devil.  Wicked 
men  love  to  appeal  to  Scripture  to  sup- 
port and  cover  up  their  own  crimes. 
Errorists  misquote  the  word  of  God, 
wrest  it  from  its  connection,  and  per- 
vert its  meaning,  ver.  6 ;  2  Pet.  3  :  16. 

12.  We  have  no  right  to  test  God 
merely  for  the  sake  of  testing  him ;  nor 
are  we  to  trille  with  his  promises  and  to 
expect  miraculous  deliverances,  when 
tin-owing  ourselves  into  uncommanded 
dangers,  ver.  7. 

13.  All  secularizing  of  religion  is  an 
attempt  to  take  the  kingdoms  of  the 
world  through  carnal  weai)ons,  a  yield- 
ing of  Christ  s  cause  to  the  power  of  the 
devil.  To  depend  on  worldly  pomp, 
vain  display,  fashion,  wealth,  tine 
cliurches,  and  the  like,  is  a  forsaking 
and  a  renouncing  of  the  spiritual  na- 
ture, power,  and  weapons  of  Christ's 
kingdom,  vers.  8-10 ;  Rom.  14  :  17. 

14.  We  should  wait  God's  time  and 
way  for  receiving  that  wliich  he  intends 
to  bestow.  Although  all  things  were 
Christ's,  yet  he  would  not  receive  them 
at  the  hand  of  Satan.  That  which 
seems  the  easiest  and  shortest  way  is 
not  always  the  best,  vers.  9,  10. 

15.  We  should  never  compromise  reli- 
gion, or  withhold  from  God  his  due,  for 
the  sake  of  obtaining  riches  or  honor, 
vers.  9,  10 ;  Prov.  23  ':  23. 

16.  We  must  resist  the  de\'il,  and  he 
will  flee  from  us,  ver.  10 ;  1  Pet.  5  :  8,  9 ; 
James  4  :  7,  10. 

17.  Christ's  victoi-y  over  Satan  is  a 
plf^dge  of  the  victory  of  those  that  be- 
lieve in  him.     He  shows  that  he  is  able 


to  succor  those  that  are  tempted,  ver. 
11 ;  1  Cor.  10  :  13;  HeU.  2  :  17  ;  4  :  15. 
IS.  Angels  are  interested  in  our  sal- 
vation, and  are  anxious  spectators  of 
our  temptations  and  sorrows,  ver.  11 ; 
Heb.  1  :  14. 

19.  We  may,  like  Jesus,  prudently  re- 
tire from  those  who  wickedly  oppose 
us,  and  seek  more  quiet  tields  of  labor, 
when  we  are  so  guided  by  tlie  Spirit  ana 
providence,  or  wnen  we  can  do  so  with- 
out sacrihcing  duty  and  principle,  ver. 
12. 

20.  This  world  is,  by  the  fall,  sunk  into 
the  deepest  moral  night.  Christ  is  the 
Sun  of  Kighteousness.  How  highly 
privileged  are  any  people  who  enjoy  this 
light,  vers.  13,  16. 

21.  Christ  extends  his  kingdom  not 
by  carnal  but  by  spiritual  weapons. 
"It  pleased  God  by  the  foolishness  of 
preaching  to  save  them  that  believe," 
ver.  17;  1  Cor.  1  :  21. 

22.  Ministers  of  the  Gospel  are  to  be 
called  of  God.  Jesus  called  the  lisher- 
menof  Galilee,  whose  untutored  minds, 
freed  from  many  of  the  prejudices  of 
the  more  cultivated,  were  the  better  pre- 
pared to  receive  the  instructions  of  our 
Lord.  After  being  with  Jesus  during 
his  ministry,  they  were  not  ignorant,  but 
in  the  highest  sense  educated,  ver.  18-21. 

23.  Christ  calls  us  to  self-renunciation, 
to  spiritual  communion  with  him,  to  a 
new  life  of  holy  activity,  to  gospel  bless- 
ings here  and  to  a  blessed  home  here- 
after, vers.  19,  21. 

'^.  We  are  to  follow  Christ  in  faith 
and  labor,  in  sufferings  and  cross-bear- 
ings, and  in  all  religious  privileges  and 
blessings,  vei-s.  19,  22 ;  Luke  9  :  57-62. 

25.  We  should  not  stop  to  calculate 
the  worldly  loss  we  may  sustain  in  obey- 
ing Jesus,  "but  in  all  simi)licity  of  heart 
follow  him.  Prompt  obedience  is  es- 
pecially pleasing  to  God,  ver.  22. 

26.  Like  Jesus,  let  us  strive  to  do  good 
to  all ;  and  let  us  not  allow  one  work 
to  prevent  us  from  doing  another;  he 
taught  in  the  synagogues,  preached  the 
Gospel  in  other  places,  healed  all  kinds 
of  diseases,  and  cast  out  devils,  vei-s.  23, 
24. 

27.  Ministei-s  should  especially  in- 
struct the  people.  Jesus  taught,  etc., 
ver.  23;  1  Tim.  3  :  3;  2  Tim.  2  :  2,  24. 

28.  Disease  in  the  body  is  emblemati- 
cal of  the  disease  of  the  soul.  As  there 
are  many  forms  of  bodily  disease,  so  sin 
manifests  itself  prominently  in  many 
ways,  vers.  23,  24. 


A.D.  28. 


MATTHEW    V. 


65 


29.  The  demoniacal  possessions  wiiich 
were  permitted  in  our  Savior's  day  strik- 
ingly present  the  power  of  the  devil 
over  the  unrenewed  heart,  ver.  24. 

30.  By  liis  miracles  Jesus  showed  his 
intiuite  compassion,  the  spiritual  nature 
of  his  kingdom,  and  his  power  over  sin 
and  the  de\  il,  ver.  24. 

81.  Many  may  attend  the  preaching 
of  tlie  Gospel  and  yet  but  few  of  tlieni 
be  benetited.  Very  few  of  these  multi- 
tudes became  the  true  disciples  of  Jesus, 
ver.  25. 

CHAPTER  V 

THE  SERMON   ON   THE   MOUNT. 

The  discourse  recorded  in  this  chap- 
ter and  the  two  following  ones  is  so 
similar  to  that  in  tlie  sixtli  chapter  of 
Luke  tliat  many  iiavc  thought  tliem  to 
be  identical.  S.ieii  was  tlic  view  gen- 
erally lield  by  tlie  Greek  Church.  "But 
Augiistine,  and  after  liini  most  of  the 
writers  of  the  Latin  Church,  held  tliat 
they  were  distinct.  According  to  Augus- 
tine (De  Gon^ennu  Evanffclistarum,  ii. 
19),  Jesus  tirst  delivered  tlie  longer  dis- 
course which  Matthew  gives,  upon  the 
mountain ;  and  after  descending  to  tlie 
plain,  communicated,  in  an  abridged 
form,  the  same  truths  to  the  multitude 
there.  Modern  interpreters  are  inueli 
divided,  though  a  majority  of  tliem  re- 
gard these  discourses  as  only  two  dif- 
ferent accounts  of  the  same  sermon. 

After  careful  and  patient  examination, 
we  have  been  led  to  tlie  conclusion  that 
these  discourses  are  distinct,  delivered 
on  different  occasions  ;  and  that  the  one 
given  by  Matthew  may  be  styled  The 
iSfrmoH  on  the  Mount,  and  that  by  Luke, 
ne  Serrnon  on  tfu'  riahi.  The  rea.sons  for 
this  view  may  be  briefly  stated  as  fol- 
lows :  1.  The  one  in  Matthew  was  de- 
livered by  Christ  sitting  on  a  mountain 
(ch.  .5  :  1),  that  in  Luke,  standing  bi  a 
plain  (Lulie  6  :  17).  2.  On  comparing 
parallel  passages,  there  is  sncli  a  differ- 
ence that  it  seems  evident  that  the  two 
evangelists  were  not  giving  the  same  dis- 
course. In  Matthew  there  are  1 07  verses, 
and  in  Luke  only  30 ;  yet  the  latter  not 
only  connects  with  his  four  beatitudes 
as  many  woes  (Luke  6  :  20,  26);  but  is 
fuller  in  several  ])laces,  Luke  6  :  39,  40, 
45.  3.  Both  discourses,  when  examined 
separately,  seem  complete  and  connected 
throughout.  From  Matt.  8  :  28,  Wlien 
Jesus  had  fiimhed  these  sayings,  it  seems 


evident  that  the  whole  discourse  just 
given  was  delivered  at  once ;  so  also 
the  one  in  Lulce  is  natural  and  closely 
connected  througliout,  giving  no  c\i- 
dence  that  it  is  eiUier  the'gathered  frag- 
ments of  a  longer  discourse,  or  a  col- 
lection of  sayings  uttered  at  ciilierciil 
times.  4.  Matthew  places  the  sermon 
before  his  call  {ch.  9  :  9),  and  hence  be/on' 
the  appointment  of  the  apostles;  where- 
as Luke  expressly  saj's  that  the  dis- 
course he  gives  was  delivered  after  the 
twelve  were  chosen.  Luke,  indeed,  is 
indetiuite  in  regard  to  the  time  of  this 
selection,  for  he  uses  the  phrase,  in  these 
days  (Luke  6  :  12) ;  but  this  only  makes 
both  events  indetinite,  while  the  order, 
namely,  the  selection  of  the  apostles, 
and  then  the  delivery  of  the  sermon, 
still  remains.  The  objection,  that  Je- 
sus would  not  have  delivered  two  dis- 
courses so  similar,  and  repeated  the 
same  truths,  seems  to  my  mind  not 
only  untenable,  but  frivolous.  We  can 
conceive  no  reason  why  he  might  not 
have  spoken  these  discourses  to  two 
different  audiences,  especially  if  we  sup- 
pose that  some  little  time  intervened. 
That  he  often  repeated  his  sayings  is 
evident  from  the  comparison  of  many 
passages.  See  for  instance  Matt.  5  :  22 
and  Luke  12  :  58 ;  Matt.  (3  :  9-13  and 
Luke  11  :  2-4 ;  Matt.  6  :  24  and  Luke 
16  :  13 ;  Matt.  7  :  13,  14  and  Luke  13  : 
24 ;  Matt.  16  :  21  and  17  :  22,  23  and 
20  :  17-19.  It  should  not  be  thought 
strange  that  our  Lord  should  have  re- 
peated the  highest  and  most  central 
truths,  when  we  consider  their  import- 
ance. The  same  thing  has  been  done  by 
the  wisest  teachers  aiid  by  inspired  pro- 
phets. Compare  Jer.  10  :  12-16  with 
51  :  1.5-19.  So  also  Dr.  J.  A.  Alexan- 
der and  others. 

The  facts  in  the  case  appear  to  be  as 
follows :  The  Sermon  on  the  Mount 
was  delivered  at  the  close  of  our  Lord's 
tirst  general  circuit  of  Galilee,  and  was 
followed  by  the  healing  of  a  leper, 
Matt.  8  :  2-i.  Its  position  in  Mark  is 
tlius  between  the  39th  and  40th  verses 
of  the  first  chapter;  and  in  Luke  just 
before  the  12th  verse  of  the  fifth  chap- 
ter. The  Sermon  on  the  Plain  was  im- 
mediately after  the  selection  of  the 
twelve  Apostles,  and  is  followed  by  hcal- 
ins  a  centurion's  servant,  Luke  7  :  1-10; 
Matt.  8  :  .5-13.  Its  position  in  Mark  is 
immediately  after  the  19th  verse  of  the 
third  chapter,  and  in  Matthew  some- 
where between  the  17th  verse  of  the 


66 


MATTHEW     V. 


A.D.  28. 


The  Sermon  on  the  Mount. 

V.       AND  seeing  the  multitudes,  p  he  went  up  into  a    ■"  Mk.  3. 1.3 ;  ch.  14. 

mountain  :  and  when  lie  was  set,  his  disciples  came 
2  unto  him :  and   he  opened  his  mouth,  and  taught 

them,  saying, 


niut!i  chapter  and  tho  1st  verse  of  the 
tenth  chapter.  Tlie  tirdt  verse  of  the 
latter  chapter  implios  that  the  Apostles 
had  already  been  selecteJ,  and  the  verses 
following  give  their  naaus  and  their 
mission. 

The  character  and  analysis  of  the  Ser- 
mon on  the  Mount  will  appear  in  the 
notes  that  follow. 

In  it  we  have  a  specimen  of  our  Lord's 
teaching,  at  tliis  time,  and  preaching 
the  good  news  of  the  kingdom  of  God. 
Its  subject  may  be  briefly  stated  to  be, 
The  Nature,  Subjects,  and  'rrbiciph:<  <ifthe 
Kingdom  of  God.  It  does  not  indeed  con- 
tain a  full  development  of  those  prin- 
ciples, for  the  time  had  not  come  for 
this.  It  was  admirably  fitted  to  show 
men  their  sins  and  tlieir  need  of  repen- 
tance, and  to  prepare  them  to  receive 
the  great  doctrine  of  the  atonement 
when  more  fully  presented.  When 
viewed  in  the  light  of  the  Cross,  this 
discourse  receives  a  new  lustre. 

PRELIMIN.i^RY    CIRCUMSTANCES. 

1.  The  multitudes.  The  peo]ile 
spoken  of  in  eh.  4  :  :i5.  He  went  up 
into  a  mountain.  In  tlie  original, 
the  nwuntain  ;  doubtless  some  elevation 
in  the  vicinity  of  Capernaum  wliich  may 
have  been  familiarly  called  The  Mouii- 
tain.  According  to  Latin  tradition, 
wliich,  however,  can  be  traced  no  further 
back  than  the  1.3th  century,  the  Mount 
of  Beatitudes  was  wliat  is  now  called 
the  Horns  of  Hattin  (two  summits  witli 
a  depression  between  them,  and  hence 
the  name  Horns),  situated  between 
Mount  Tabor  and  Tiberias,  and  about 
seven  miles  south-west  of  Capernaum. 
But  there  is  no  positive  evidence  that 
this  was  the  place  where  this  discourse 
was  delivered.  It  is  implied  by  his  as- 
cending the  mountain  that  he  was  just 
before  with  the  multitude  below,  at  its 
foot.  He  was  set.  Sitting  wa.s  the 
usual  posture  in  teacliing  among  the 
Jews,  Luke  4  :  20. 

His  disciples.  The  word  dhciple 
means  a  learner,  a  scholar,  one  taught  by 
a  teacher,  ch.  10  :  24     It  was  apphed  to 


the  twelve  Apostles  (ch.  10  :  1),  to  true 
disciples  (John  13  :  3.5),  and  after  ChristS 
death,  to  his  professed  followers,  be- 
Uevers,  Christians,  Acts  6  :  1,  2;  11  : 
26.  There  was  a  separation  at  this 
time  between  Christ's  disciples  and  the 
people  (John  4  :  1,  2),  yet  tlie  term  here 
does  not  imply  that  they  were  aU  his 
true  followers,  John  (5  :  6(3. 

2.  He  opened  his  month.  An 
orieuial  e.vpressitjn  imticating  llie  act  of 
beginning  a  solemn,  weighty,  and  full 
discourse.  Job  3:1;  Dan"  10:  16;  Eph. 
6  :  ly.  Taught  them.  We  have 
here  a  mottel  ul  his  teaching.  He  in- 
structed his  disciples  iu  the  hearing  of 
the  multitude,  ch.  7  :  28. 

3-12.  Jesus  shows  who  are  the 
TRULY  HAPPY,  indicatin<j  at  the  same 
time  in  what  true  hapjjmess  consis-ts. 
These  are  the  subjects  of  his  kingdom. 
This  was  a  striking  and  apt  beginning 
of  his  discourse.  All  wish  to  be  happy. 
The  first  word,  "happy,"  struck  a  cord 
that  would  vibrate  in  every  heart. 

3.  Blessed.  This  word  (Greek  ma- 
karios)  means  happy,  and  is  so  translated 
in  John  13  :  17  ;  Acts  26  :  2 ;  Rom.  14  : 
22;  1  Peter  3  :  14;  4  :  14.  Another 
word  (Greek  eulogetos)  is  properly  trans- 
lated ble.ssed,  which  in  the  New  Testa- 
ment is  applied  only  to  God,  Mark  14  : 
61 ;  Rom.  1  :  25  ;  2'Cor.  1  :  3.  The  lat- 
ter is  derived  from  a  verb  which  means 
to  speak  weU  of,  to  commend,  and  hence 
to  praise,  to  bfess ;  and,  as  applied  to  God, 
means  worthy  of  all  praise,  adorable, 
ble.ssed,  with  ascriptions  of  praise  and 
thanksgivings.  The  passive  perfect 
participle  of  this  verb  (euloyemenos)  also 
properly  means  blessed,  and.  as  applied 
to  men^  means  those  blessed  or  favor- 
ed of  God,  ch.  25  :  34.  The  former  is 
allied  to  a  verb  which  means  to  pro- 
nounce  happy,  and  answers  to  the  He- 
brew aahrey  (happy),  derived  from  a 
verb,  to  qo  luell,  to  pra'iper,  to  be  happy. 
Our  Savior  means,  that  those  persons 
whom  he  pronounces  happy  are  not 
only  in  the  way  to  future  blessedness, 
but  that  they  are  in  the  present  enjoy- 
ment of  happiness — happy  in  their  re- 


A.L).  2S. 


MATTHEW     V. 


e: 


3  1  Blessed  «/'e  the  poor  in  spirit :  for  theirs  is  the  ■*  Lk.  6.  20,  21. 
kiugdom  of  heaven.  r  p^  25  9-  37  u  • 

4  Blessed  are  they  that  mourn :    for  they  shall  be  Eph.  4.  2  '  '     ' 
comforted.  '  l'».  il.  22;  Ro. 

5  '  Blessed  are  the  meek  :  for  *  they  shall  inherit  the  i  cii.  6.  33 ;  Ps.  42. 
earth.  1, 2. 


lations  and  destiny.  In  the  following 
beatitudes  Jesus  pronounces  those  hap- 
py wliom  the  world  holds  to  be  most  un- 
happy. He  runs  directly  counter  to  tlie 
e.inial  views  of  tlie  Jews  of  his  day. 

The  poor  in  spirit,  iliey  who 
feel  a  deep  sense  01  spu'ilual  poverty, 
who  are  lowly  in  lieart,  and  are  conscious 
of  then-  spiritual  ignorance  and  uu- 
worthiness,  and  of  tlieir  entire  depen- 
dence on  God.  See  Isa.  57 :  15.  Such 
are  happy  in  contrast  to  tlie  proud  and 
ambitious,  those  who  aspire  after  world- 
ly pleasures,  riches,  and  honor.  Theirs 
is  the  kingdom  of  heaven.  Tlieirs 
as  a  (jift^  through  divine  grace.  Tliey 
are  subjects  and  citizens  of  the  Mes- 
siah's kingdom,  which  is  commenced  on 


5.  The  meek.  The  gentle  and 
forgiving.  Sucli  as  are  "long  sufler- 
ing,"  wlio  "  forbear  in  love,"  and,  regu- 
latiug  tlieir  passions,  are  "angry  and  sin 
not,"  Epli.  4  :  :i,  ^G.  They  are  those 
who  are  made  so  by  grace,  and,  having 
felt  their  spiritual  poverty  and  mourn- 
ed over  sin,  have  exercised  repentance 
and  obtained  forgiveness.  They  are 
thus  prepared  to  be  kind,  gentle,  and 
forgiving  in  their  conduct  toward 
others.  As  to  be  "poor  in  spirit"  is 
an  element  in  Immility  before  God,  so 
"meekness"  is  an  element  of  humility 
before  men ;  and  of  true  godly  "  nioura- 
ing"  before  the  heart  itself,  and  before 
both  God  and  men.  Moses  was  an 
example    of    meekness,    Num.    12  :  3. 


earth,  and  is  to  be  consummated  in  the  Christ  declares,  "  I  am  meek  and  lowly 
world  to  come.  They  are  entitled  to  the  in  heart,"  cli.  11 :  29.  The  Jews  expect- 
great  blessings  of  Messiah's  reign  both    ed  that  the  Messiah  would  usher  in  his 


for  time  and  eternity.     See  on  eh.  3 

4.  They  that  mourn.  This  can 
not  refer  to  all  kinds  of  mourning ;  for 
the  sorrow  "of  the  w'orld  worketh 
death,"  2  Cor.  7  :  10.  It  especially  re- 
fers to  those  who  mourn  under  a  peni- 
tent sense  of  their  sins,  under  a  feeling 
of  their  spiritual  poverty,  and  exercise 
a  godly  sorrow  that  "  worketh  repen- 
tance unto  salvation."  But  it  need  not 
be  limited  to  merely  those  who  mourn 
over  their  own  sins,  but  may  extend  to 
those  who,  in  addition  to  this,  mourn  on 
account  of  the  sins  of  others,  and  who, 
in  sorrowful  circumstances  and  afflic- 
tions, mingle  their  grief  with  humble 
liope  in  God.  In  contrast  to  the 
tray  and  jovial,  those  are  happv,  for 
they  shall  be  comforted.  Their  sins 
sliall  be  forgiven  ;  they  shall  be  sup- 
ported in  trial  and  cheered  with  the 
everlasting  favor  of  God.  Christ,  "the! 
consolation  of  Israel"  (Luke  2:25), 
will  be  their  Savior,  the  Holy  Spirit 
their  Comforter  (John  14  :  16,  17,  2(5), 
and  the  Father  their  Father  and  eternal 
Friend,  Rom.  8:15;  2  Cor.  1  :  3.  Tlieir 
joy  shall  be  complete,  pertaining  both 
to  the  present  and  future  state,  2  Cor. 
1  :  4;  4:  17;  Rev.  21  :  4. 


kingdom  as  a  great  conqueror,  with  uiih- 
tary  courage  and  martial  exploits ;  but  he 
here  strikes  a  blow  against  their  expecta- 
tions, and  declares  that  the  meek  shall 
inherit  the  earth.  This  had  been 
loretold  ill  Ps.  37  :  11 ;  25  :  13.  The 
word  in  the  original  may  also  be  trans- 
lated the  land.  The  land  of  Canaan  was 
liromised  to  Abraham,  Isaac,  and  Jacob, 
and  their  posterity.  Its  peaceful  pos- 
session was  one  chief  promise  of  the 
law  (Ex.  20  :  12),  and  became  after- 
ward to  include  the  other  blessings  of 
the  Jewish  covenant,  when  the  people 
had  come  into  the  possession  of  the 
promised  land.  See  the  37th  Psalm, 
verses  3,  9,  11,  18,  29,  34.  As  Israel, 
under  tlie  old  dispensation,  had  the 
promise  of  the  land  of  Canaan,  with 
its  connected  blessings,  so  Jesus  holds 
forth  a  promised  inheritance  of  his 
followers.  The  one  is  the  symbol  of 
the    other.      "All    are  yours,"    1    Cor. 

3  :  22.  "There  remaineth  therefore 
a  rest  to  the  people    of    God,"    Heb. 

4  :  9.  Christians  are  to  enjov  on  earth 
the  millennial  glory,  Rev.  20  :"4-6.  The 
creation  itself  shall  be  delivered  from 
bondage  of  corruption  into  the  glori- 
ous  liberty   of  the   children    of    God, 


68 


MATTHEW    V. 


A.D.  28. 


Blessed  are  they  '  which  do  hunger  and  thirst 
after  rigliteousness  :  "  for  they  shall  be  lilled. 

Blessed  are  the  merciful :  "^  for  they  shall  obtain 


mercy. 

y  Blessed  are  the  pure  in  heart :  for 
see  God. 


they  shall 


"Ps.  63.  1,  5;  Is. 

41.  n,  18;  John 

4.  14  ;  6.  48-58. 
'  ch.  6.  14 ;  18.  33- 

.35;  2  Sam.  22.  26; 

Eph.  4.  32 ;  Jam. 

2.  13. 
yp*.  15.2;  18.26; 


Rom.  8  :  21.  A  new  earth  wherein 
dwelleth  righteousness  is  to  come  into 
existence,  2  Pet.  3  :  13.  And  the  hea- 
venly Jerusalem  is  to  descend,  and  tlie 
tabernacle  of  God  is  to  be  erected  among 
men.  Rev.  21  :  2-4.  But  even  now 
Christians  are  the  only  ones  who  truly 
enjoy  the  earth  and  its  blessings.  All 
things  work  together  for  theirgood,  Rom. 
8  :  28.  Godliness  is  proiitable  for  all 
things,  having  promise  of  the  life  that 
now  is,  and  of  that  which  is  to  come, 
1  Tim.  4  :  8. 

6.  Hunger  and  thirst.  Expresses 
stront;;,  earnest,  and  even  paiuful  de- 
sire. As  the  hungry  and  thirsty  long  af- 
ter food  and  drink,  so  do  these  here 
described,  ardently  lonsc  after  ris^hteous- 
ness,  Ps.  42 : 1 ;  John  6 :  35.  Righteous- 
ness.  Holiness ;  conformity  of  heart 
and  life  to  the  Divine  will.  As  those 
who  feel  their  spiritual  poverty  mourn 
over  sin,  and  are  geutle  and  forgiving, 
since  they  have  been  forgiven,  so  also 
do  they  earnestly  desire  perfect  con- 
formity to  the  will  of  (iod.  This  hun- 
gering and  thirstinj;  is  indeed  an  evi- 
dence of  their  spiritual  life.  In  con- 
trast to  those  wlio  entertain  carnal 
hopes  concernin;;-  the  Messiah's  king- 
dom, and  louij  for  worldly  possessions, 
power,  and  glory,  and  are  ready  to  use 
unjust  means  to  obtain  them,  these 
hungering  and  thirsty  souU  aft'-r  ri'j;ht- 
eoimossare  happy;  for  they  shall  be 
fiUed.  Tliey  shall  l)j  satUfuil,  so  as 
to  desire  nothing  more,  as  the  hungry 
man  is  satisfied  with  food,  Ps.  17  :  1.1 
They  shall  find  complete  satisfaction 
in  Christ,  having  his  ri'.;hteousness  ac- 
counted to  them,  and  being  sanctified 
and  conformed  to  his  ima^e,  Prov.  21  : 
21;  Isa.  41  :  17;  60  :  21:  '2  Pet.  3  :  13. 
The  fulfillment  of  this  promise  besjins 
here  and  extends  to  the  fully  develop- 
ed holiness  of  heart  aul  conduct  in  the 
future  world. 

7.  The  merciful.  Those  who  exer- 
cise a  compassionate  love  toward  the 
sulfering,  who  make  the  sorrows  of 
others  their  own,  and  Avho  delight  in 
reUeving  human  distress.      "The  meek 


bear  tlie  injustice  of   the  world;    the 
merciful  bravely  address  themselves  to 
the  wants  of  the  world. ' ' — L  ange.   Com- 
pare ch.  2.5  :  :i4-40;    Luke  10  :    30-37.  I 
Sucli  are  happy ;  not  those  who  deUght  | 
in  scenes  of  desolation  and  sorrow,  nor 

;  the  victorious,  who  rejoice  to  execute 
vengeance  on  their  enemies,  and  who  can 

^  withhold  sympathy  from  human  sorrow. 

i  For  they  shaH  obtain  mercy.  A 
merciful  disposition  obtains  favor  from 

j  men  ;  tlius  tlie  common  version  in  Prov. 

j  18  :  24.  But  that  active,  compassionate 
love  which  is  the  result  of  grace  in  the 
heart  obtains  favor  from  God.     "With 

!  the    merciful  tliou  wilt    show   thyself 

■  merciful,"  Ps.  18  :  25.     See  also  2  Tim. 

i  1  :  18;  Heb.  6  :  10.     As  they  constantly 

j  need  mercy  so  long  as  they  are  in  this 
imperfect  state,  so  shall  they  constantly 

i  receive  it  from  the  hand  6t  God. 

I  8.  The  pure  in  heart.  Not  absolute 
purity,  nor  ceremonial,  l)ut  that  inward 
purity  which  is  produced  by  the  Spirit 
thr(nigli  faith,  Acts  15  :  9.  To  be  pure 
is  to  be  unmixed,  undetiled  (Tit.  1  : 
15),  and  when  the  term  is  applied  to 
the  heart,  it  means  that  freedom  from 
defilement,  that  piety,  that  internal 
riirhtcousncss  which  is  connected  with 
beiuij  born  of  God  (1  Jrhn  3  :  9),  and 
with  a  life  of  sanctification,  endins;  in 
comi)lete  perfection  in  the  future  life, 
1  Cor.  13  :  12.  In  contiust  to  those 
hypocrites  who  affect  outward  purity, 
wlhle  their  hearts  are  full  of  corrup- 
tion and  defilement,  they  who  possess 
this  inward  and  progressive  ]iurity  arcj 
happy;  for  they  shall  see  God.  It[ 
was  tlie  custom  of  eastern  kinfijs  to 
conceal  themselves  from  the  view  of 
their  subjects  (Est.  4  :  11) ;  royal  min- 
isters were  preeminently  called  "those 
that  see  the  king's  face "(2  Kings  25  : 
19;  Est.  1  :  14);  and  hence  "to  see 
the  king's  face"  was  regarded  as  a  pe- 
culiar favor  and  honor,  1  Kings  10  :  8. 
Transferrins';  this  image  to  that  higher 
relation  existing  between  men  and  our 
Heavenly  King  (1    Tim.    6   :    15),    the 

j  phrase  to  see  God  expresses  the  great- 
est  honor   and   the   highest  happiness 


A.D.  2i 


MATTHEW    V. 


CO 


!)       Blessed  are  "  the  peacemakers  :  ''  for  they  shall  l)o 
called  the  children  of  God. 

10     '  Blessed  are  they  which  are  persecuted  for  right- 
eousness'  sake :    "*  for   theirs    is    the    kingdom   of 
heaven. 
1 1       "  Blessed  are  ye,  when  men  shall  revile  you,  and  pcr- 


73.  1 ;  Pro.  22. 11 ; 

Ac.  1.5.  it :  2  C  or. 

7.  1;  Hel).  U).  22; 

1  Pet.  1.  22. 
'  Job    )9.    £fi.   27; 

Hel).  12.  1-1. 
'Ps.  122.  (i-8;  Ac. 

7. 2G ;  l{o.  14.  17- 


that  can  be  conferred  on  man.  They 
shall  see  God  in  their  spiritual  enjoy- 
ments here,  and  in  hiessedness  and  glo- 
ry hereafter.  The  spiritual  vision  be- 
gins with  regeneration  in  the  heart 
(Eph.  1  :  18);  it  strengtliens  with  the 
progress  of  spiritual  fife  (2  Cor.  3  : 
IS);  and  it  will  be  perfected  in  hea- 
ven when  the  soul  shall  be  freed  from 
every  impurity.  When  we  shall  be  like 
him,  then  we  shall  see  liim  as  he  is  (1 
John  3  :  2),  and  know  him  even  as  we 
are  known.  All  shall  see  him  as  a 
Judge,  but  these  shall  see  him  as  their 
Friend.  Rev.  1  :  7;  22  :  3,  4. 

1).  The  peacemakers.  Not  merely 
the  ^>'"(r/W/,  iior  the  iiiaiiifithicr  of  peace, 
but  the  Diakrrs  of  j/aice.  The  word 
translated  peacemakers  is  fc'und  no- 
where else  in  the  New  Testament,  but 
(which  is  nearly  the  same)  the  verb  of 
the  same  origin  occurs  in  Col.  1  :  20, 
where  it  signities  actively  to  revemcilc, 
to  make  peace.  In  that  passage  (Col. 
1  :  20)  we  get  a  view  of  the  highest 
and  most  perfect  model  of  a  peacema- 
ker, Jesus  Christ.  He  makes  peace  be- 
tween God  and  men,  and  between  man 
and  man.  Every  one  of  his  followers 
partakes  of  his  spirit  and  becomes  in 
a  certain  degree  a  peacemaker,  James 
3  :  18.  Jesus  refers  not  to  mere  na- 
tural ability,  nor  to  the  exertions  of 
unregenerate  men,  but  to  the  mem- 
bers of  his  spiritual  kingdom,  and  es- 
pecially to  his  messengers  of  peace  (2 
Cor.  5  :  20);  for  he  adds,  "they  shall 
be  called  the  sons  of  God."  Tliey  are 
peacemakers  becaur-e  they  are  instru- 
mental both  in  leadinir  souls  to  be  re- 
conciled to  God,  and  also  in  eHecting  re- 
conriliation,  peace,  and  harmony  among 
men.  Christ  is  the  Prince  of  Peace, 
and  nis  Gospel,  universally  diffused,  re- 
ceii  .'d,  and  obeyed,  would  produce  peace. 
This  beatitude,  however,  implies  that 
the  endeavors  of  any  are  noble  who 
stnve  to  maintain  peace  among  men 
and  nations,  or  to  restore  harmony 
wLerever  it  has  been  interrupted,  Geii. 
13  :  7,  8;  Ex.  2  :  13.  In  contrast  to 
th-  'se  who  love  strife  and  seek  conten- 


tion, who  would  propagate  religion  by 
;  conquest   and    the    sword,    the    jicace- 
I  makers  are  happy;  for  they  shall  be' 
called  the  children  of  Hod.    Thev ' 
shall  be  recognized  not  merely  as  rlifi- 
I  dren,  but  «w;s,  childroi  of  aye  ,•  for  such  is 
j  the  meaning  here.     The  God  of  peace 
j  (Rom.  16  :  20;  2  Cor.  13  :  11)  is  the  Fa- 
!  ther  of  the  sons  of  peace.     They  are 
'  children  by  resemblance,  by  being"  born 
of  the  Spirit,  by  being  partakers  of  the 
divine  nature,  by  being  rejiresentatives 
!  and  messengers  of  Christ,  and  by  adop- 
1  tion,  1  John  3:1;  John  1  :  12;  2  Pet. 
1:4.     When  they  become  entirely  con- 
formed to  the  image  of  Christ,  who,  in 
I  the  highest  sense,  is  the  Son  of  God,  then 
.  shall    they   answer    perfectly   to    their 
7tame  by  which  they  are  called,  swts  of 
God.     In  this  world,  and  especially  in 
I  the   next,  will  they  be   so  considered, 
1  recognized,  and  called. 
I      10.  Persecuted  for  righteousness' 
j  sake.     Having  shown  who  are  the  truly 
I  hajipy  by  seven  distinguishing  charae- 
I  teristics,    which   are   the    products    of 
t  grace  in   the  heart,  Jesus  proceeds  to 
point  them  out  l)y  the  treatment  they 
will    receive    from    a    wicked    world. 
They   are    persecuted,    harassed,    hard 
I  pressed  upon,  and  pursued  by  repeated 
i  acts  of  enmity,  privately  and  publicly, 
I  legally  and  illegally,  for  righteousness' 
I  sake.     By  righteousness  is  meant  that 
conformity   of  heart   and   conduct    to 
the   divine   will  which   is   the  product 
of  the  Holy  Spirit  in  connection  with 
1  the  human  will,  that  righteousness  of 
i  Christ  which  is  accounted  through  faith, 
!  and  by  implication  their  open  profession 
J  of  godliness.    Sec  2  Tim.  3  :  12.    In  con- 
;  trast  to  those  who  enjoy  worldly  pomp 
and  pleasures,  victories  and  military  tri- 
umphs ;  these  are  liap]\v :  for  theirs  is 
the  kingdom  of  heaven.    The  bless- 
ings of  Messiah's  kingdom  in  this  life, 
and  especially  in  that  to  come,  are  theirs, 
2  Tim.  2  :  12:  Rev.  20  :  4.  See  on  ver.  3. 
11.  Revile    and    persecute,    etc. 
Insult  with  words,  and  persecute  in  fact, 
and  falsely  say  every  thing  that  is  evil 
against  you.      Slander  you.      The  first 


10 


MATTHEW 


A.D.  28. 


secute  you,  and  shall  say  all  manner  of  evil  against 

12  you  falsely,  for  my  sake  :  rejoice,  and  be  exceeding 
glad :  for  great  is  your  reward  in  heaven :  for  so 
persecuted  they  the  prophets  which  were  before 
you. 

13  YE  are  the  salt  of  the  earth:  'but  if  the  salt 
have  lost  his  savor,  wherewith  shall  it  be  salted  ?  it 
is  thenceforth  good  for  nothing,  but  to  be  cast  out. 


19;   Ep.   4.    1-3; 

Col.  .3.  13-15. 
"  Phil.  2.  15. 
'  2  Tim.  2.  12 ;   3. 

n,  12;    1  Pet.  4. 

12-lG. 
<>  2  Thes.  1.  4-7. 
•^  Lk.  6.  22,  23. 
'  Mk.  9.  49,  50. 


Christians  were  charged  with  vicious 
habits  and  heinous  crimes.  Nero  charg- 
ed Christians  with  the  burning  of  Rome. 
You  ;  for  my  sake.  Jesus  now  ap- 
plies his  discourse  directly  to  his  disci- 
ples. They  were  to  po.-^sess  the  charac- 
teristics he  had  pointed  out,  and  be  the 
ones  who  are  truly  happy.  He,  on  the 
other  hand,  was  the  personification  of 
righteousness  (ver.  10),  as  it  was  exhi- 
bited in  his  life  and  death,  and  as  it  i  ^  C'  )n- 
nected  with  his  disciples  through  laith 
and  by  an  open  profession,  Rom.  ID  :  10. 

12.  Great  is  your  reward.  Not 
of  debt,  but  of  grace.  Christians  have 
reason  to  7-ejou;e  and  exidt  amid  persecu- 
tion, in  view  of  a  reward  so  great  and 
gloritjus,  2  Cor.  4 :  17.  So  persecuted 
they  the  prophets.  No  new  thing 
was  to  happen  to  his  disciples.  For  so 
was  Elijah  persecuted,  1  Kinm  19  :  1,  2 ; 
and  Elisha,  2  Kings  2  :  23;  and  Jeremiah, 
Jer.  38  :  4r-13;  and  Zechariah,  2  Chron. 
24:  20,  21;  and  Daniel,  Dan.  6  :  11-17. 
How  great  was  their  reward  (Heb.  11  : 
26),  who  were  hastening  to  join  that 
great  cloud  of  witnesses,  Heb.  12  :  1. 

13-16.        TUE      IMPORTANT      RELATION 

OF  Christ's  disciples  to  the  world. 
Their  dignity  and  tlieir  high  vocation. 
They  are  fitted  for  this  by  the  charac- 
teristics just  pointed  out. 

13.  Ye  are  the  salt  of  the  earth. 
'  Ye,    not   the    Apostles,    for  they   were 

not  yet  selected,  but  his  disciples.  Jesus 
rather  views  his  disciples  as  a  whole,  in 
the  world;  yet  what  was  true  of  them 
as  a  whole,  was  also  true  of  them  indi- 
vidually. Salt  was  most  highly  esteem- 
ed by  the  ancients,  denoting  proverbial- 
ly one  of  the  most  indispensable  neces- 
saries of  life.  "  Nothing  is  more  useful 
than  sun  and  salt,"  was  a  current  pro- 
verb in  our  Savior's  day  (Plin.  //Is.  Aat. 
xxxi.  9).  What  salt  and  sunlight  are 
to  the  material  world  in  preventing 
putrefaction  and  dispelling  darkness, 
Christ's  disciple*  are  to  our  sinritually 
corrupt  and  dark  world.     Ehsha  healed 


the  unwholesome  water  by  means  of 
salt,  2  Kings  2  :  20.  Salt  is  a  preserva- 
tive; so  are  the  righteous.  Ten  right- 
eous persons  would  have  saved  Sodom, 
Gen.  18  :  32,  33.  A  very  small  remnant 
saved  the  people  of  Juclah  and  the  in- 
habitants of  Jerusalem  from  destruc- 
tion, Isa.  1  :  9.  See  on  Mark  9  :  49,  50. 
Earth,  and  world,  in  this  and  the  follow- 
ing verse,  are  used  of  mankind  generally. 
if  the  salt  have  lost  its  savor.  If 
it  has  become  insipid,  ta.steless.  Maun- 
drcU  in  his  travels  found  salt  in  the  Val- 
ley of  Salt,  south  of  the  Dead  Sea,  which, 
while  rctiiining  its  appearance,  had  lost  its 
taste.  Thomson  ( The  Land  and  the  Book, 
vol.  ii.  p.  43)  says  tliat  he  saw  large  quanti- 
ties of  spoiled  salt  thro\vii  into  the  street 
to  be  trodden  under  foot.  Wherewith 
shall  it  be  salted.  It  can  be  salted 
from  no  other  ^ource.  The  remark  is 
hypothetical.  If  the  salt,  etc.  Salt  that 
has  become  tasteless  can  not  be  restored ; 
it  is  useless,  fit  only  to  be  cast  away  and 
trodden  under  foot.  So,  if  Christ's  dis- 
ciples apostatize,  if  they  lose  the  pre- 
serving and  sanctifying  power  of  the 
Gospel  in  themselves,  how  shall  they  re- 
cover it  ?  Wliat  can  save  and  sanctify, 
if  the  truth  of  God  can  not '?  They  are 
useless,  and  fit  only  to  be  cast  away  as 
vile  and  worthless.  Jesus  does  not  say 
that  any  true  disciples  will  apostatize; 
but  if  they  should,  then  their  case  is 
hopeless.  Compare  Heb.  6:4;  2  Pet. 
2  :  15.  Such  warnings  are  pa.-t  of  the 
means  used  by  the  Spirit  to  keep  the 
elect  from  entirely  falling  away.  It  is 
henceforth  good  for  nothing,  etc. 
Dr.  Thomson  (vol:  ii.  p.  44l  speaks  of  salt 
becoming  insipid  and  useless :  "  Not  a 
little  of  it  is  so  impure  that  it  can  not  be 
used  at  all,  and  such  salt  soon  efflo- 
resces and  turns  to  dust ;  not  to  fruitful 
soil,  however.  It  is  not  only  good  for 
nothinu;  itself,  but  it  actually  destroys 
all  fertility  wherever  it  is  thrown ;  and 
this  is  thereason  why  it  is  cast  into  the 
street.      There   is    no   place   about  the 


A.D.  2S. 


MATTHEW    V 


71 


14  and  to  be  trodden  under  foot  of  men.  e  Ye  are  the 
light  of  the  world.     A  city  that  is  set  on  an  hill 

15  can  not  be  hid.  Neither  do  men  '' light  a  caudle, 
and  put  it  under  a  bushel,  but  on  a  candlestick ; 
and  it  giveth  light  to  all  that  are  in  the  house. 

16  '  Let  your  light  so  shine  before  men,  ^  that  they  may 
see  your  good  works,  and  '  glorify  your  Father 
which  is  in  heaven. 

17  '"  Think  not  that  I  am  come  to  destroy  the  Law, 


f  Pro.  4.  18 ;  John 
5.  35 ;  Phil.  2. 15. 

"  Mk.  4.  21. 
'  1  Pet.  2.  9. 
'  Eph.  2.  10:  Tit. 

3.  8  ;  1  Pet.  2. 12. 
'  John  16.  8;  1  Cor. 

14.  25 ;  2  Thee.  1. 

11,  12. 
•nRo.  3.  31;  10.4: 

Gal.  3.  21. 


house,  yard,  or  garden  where  it  can  be 
tolerated."  The  only  place  is  in  the 
street,  to  be  trodden  under  foot  of  nwn. 
14.  Ye  are  the  light  of  the  world. 
Christ  is  liimself  the  light  of  the  world 
(John  1:9,  8  :  13;  9:5),  and  so  are  his 
disciples  so  far  as  they  reflect  his  light, 
Phil.  2  :  15.  Rather  Christ's  light  is  in 
them  ;  it  is  in  them  and  shines  through 
them ;  they  do  not,  like  the  uioou,  cast  a 
reflected  hght,  2  Cor.  3  :  18;  4:6. 
They  are  his  representatives  among  men, 
and  communicate  his  truth  both  by  pre- 
cept and  example.  Thus  they  shine  by 
the  light  of  knowledge  and  holiness  de- 
rived from  him,  Eph.  5  :  8.  As  a  city 
that  is  set  ou  a  hill  can  not  be  hid, 
so  were  they  to  attract  notice.  Their  re- 
lation to  the  world  and  their  calling  were 
morally  high,  and  correspondingly  re- 
sponsible. It  is  supposed  that  our  Sa- 
vior pointed  to  some  city,  situated  on 
some  neighboring  hill.  City  in  the  En- 
glish Scriptures  denotes  hamlet,  village, 
as  well  as  a  large  town.  Villages  were 
usually  situated  on  hills,  and  hence 
from  a  mountain  several  might  be  seen 
at  once.  Some  suppose 
that  Jesus  pointed  to  the 
city  of  Safet,  situated  on 
the  highest  point  of  Gali- 
lee ;  but  it  probably  did 
not  then  exist. 

15.   Neither  do  men 
li^ht    a    candle.      A 
lamp.  Under  a  bushel. 
The  bushel,   indicating  a 
familiar  household  uten- 
sil, as  the  common  grain 
measure,  holding  aliout  a 
peek.     But  on  a  can-  j 
dlestick.     On  the  lamp  i 
standard,  the  support  on  which  the  lamp 
was  i)laced  in  order  that  it  miffht  give 
light  to  all  in  the  house.     As  the  lamp  ! 
is  intended  to  illuminate,  so  are  Chris- 
tians intended  to  difluse  the  knowledge  | 


of  spiritual  truth.  They  should  not, 
therefore,  conceal  their  light  and  frus- 
trate the  divine  intention. 

16.  Let  your  light  so  shine.  Thus 
let  your  light  shine  like  a  lamp  on  its 
support.  Christians  are  to  ditt'use  divine 
truth  openly  and  boldly,  conspicuous  like 
a  city  on  a  hill,  like  a  lamp  raised  on  its 
support  above  the  ground.  That  they 
may  see  your  good  works.  Isotice, 
he  does  not  say  yon,  nor  your  light  (these 
will  indeed  be  seen),  but  your  good  works. 
The  good  works  are  the  fruits,  evidence, 
outward  manifestation  of  the  inner  life, 
John  1  :  4.  Glorify  your  Father. 
That  others,  seeing  that  God  is  your  lea- 
ther, may  be  led  to  praise  him  for  such 
a  religion,  and  to  imitate  your  holy  ex- 
ample. The  usefuhiess  of  Christians  is 
designed  not  only  for  men's  salvation, 
but  thereby  for  God's  glory. 

17-20.  The  relation  of  Christ  to 
THE  Law.  Christ  the  fulfiUer  of  the 
Law.  The  relation  between  the  new 
dispensation  and  the  old;  Christ  and 
Moses. 

17.  Jesus  had  pointed  otit  the  happy, 
in  contrast  to  the  carnal  views  of  the 
Jews ;  and  had  spoken  of  his  disciples  as 
the  spiritual  preservers  and  lights  of  the 
world.  He  had  alluded  to  persecution 
for  righteousness'  sake  and  for  his  sake, 
lie  was  speaking  as  a  lawgiver,  with  au- 
thority. 

So  imperfect  Avas  the  knowledge  of  his 
disciples,  that  they  might  easily  misun- 
derstand him,  and  suppose  that  he  came 
to  subvert  the  law,  and  that  his  teach- 
ings were  in  opposition  to  the  Old  Tes- 
tament Scriptures.  He  therefore  says, 
Think  not  that  I  am  come  to  de- 
stroy the  Law  or  the  Prophets.  By 
the  Law  or  Prophets  are  meant  the  writ- 
ings of  the  Old  Testament,  including  the 
live  books  of  Moses,  called  the  Law,  and 
the  writinufs  of  the  prophets,  or  rest  of 
the  Old  Testament,  Luke  1(5 :  29 ;  24  :  27, 


MATTHEW     V. 


A.D.  28. 


or  the  Prophets  :  I  am  not  come  to  destroy,  "  but  to 

18  fulfill.  For  verily  I  say  unto  you,  "  Till  heaven  and 
earth  pass,  one  jot  or  one  tittle  shall  in  no  wise  pass 

19  from  the  law  till  all  be  fulfilled.  p  Whosoever 
therefore  shall  break  one  of  ">  these  least  command- 
mandments,   and  shall   teach  men  so,  he  shall  be 


"  ch.  3.  15  ;   Heb. 

10.  .3-12. 
-  Lk.  m.  17. 
p  Deu.  27.  26 ;  Jam. 

2.  10. 
1  Lk.  n.  -12. 


41.  The  carnal  Jews  also  rai^ht  think 
that  the  life  and  teachings  of  Jesus,  be- 
in::;  so  opposite  to  their  views  of  tlie  law 
and  of  prophecy,  were  destructive  not 
only  of  the  law,  but  also  of  the  prophets, 
their  entire  sacred  writings. 

Destroy.  To  put  an  end  to,  render 
null  and  void.  This  word  has  in  it  the 
idea  of  pulling  down.  It  is  thus  figura- 
tively used  of  tlie  dmolution  of  the  bodj" 
in  2  Cor.  5:1;  and  of  a  complete  renoHiic- 
iiVf  ami  forxaking  of  a  system  of  belief 
and  practice  in  Gal.  3  :  18.  Christ  de- 
clares tliat  he  came  not  to  pull  down, 
disintci^rate,  and  tlius  to  effect  a  com- 
plete dissolution  of  the  law.  He  came 
not  to  renounce  it,  treat  it  as  wortliless, 
and  consign  it  to  destruction.  But  to 
fatfill.  To  bring  to  pass  and  accomplish 
all  that  the  law  requires.  Jesus  fultilled 
the  law :  Fird,  by  accomplishing,  as  an- 
titype, the  types,  shadows,  and  ceremo- 
nies of  the  Old  Testament.  All  these 
shadowed  him  fortli  as  the  Lamb  of 
God,  the  sacrifice  offered  once  for  all, 
with  all  the  attendant  blessings,  Heb. 
10:  1,  10;  Col.  2  :  14.  Seeoiid,  by  ren- 
dering the  law  and  also  the  injunctions 
of  the  prophets  a  perfect  obedience. 
Third,  by  suffering  the  penalty  of  the 
law  and  taking  away  its  curse.  Fourth, 
by  accomplishing  in  himself  and  in  his 
kingdom  all  the  predictions  of  prophecy. 
Pifih,  by  substituting  his  spiritual  king- 
dom for  the  Jewish  theocracy,  the  for- 
mer bcin;^  typified  by  the  latter.  Sixth, 
.  by  unfolding  tlie  spirit  of  the  Old  Tes- 
tament teachings,  and  incorporating  all 
'  that  was  imperishable  and  essential  to 
moral  truth  in  the  doctrines  and  pre- 
cepts of  the  new  dispensation.  Sei<enth, 
by  accomplishing  in  his  people  all  these 
spiritual  requirements,  througli  the  Ho- 
ly Spirit  within  them,  and  through  his 
righteousness  accounted  to  them,  Rom. 
8  :  3,  4;  3  :  31 ;  10  :  4.  Thus  the  fulfiU- 
ment,  commenced  by  Jesus  on  cartli, 
still  goes  on,  and  will  be  fully  accom- 
plished at  the  time  spoken  of  by  Paul 
in  1  Cor.  15  :  38,  when  God  shalfbe  all 
in  alL     Thus  Clirist  fulfills  the  law  in  its 


ceremonial  or  sacrificial,  its  moral,  its 
civil,  and  its  prophetical  aspects. 

18.  Verily.  Amen,  truly,  certainly. 
Jesus  only  employed  this  word  at  tlie 
beginning  of  his  discourses  to  give  thcni 
force.  As  emphatically  the  Lawgiver  ot 
his  people,  he  could  speak  with  an  autho- 
rity above  all  other  teachers.  Verilv, 
I  say  unto  you.  No  one  else  could 
thus  S]ieak.  He  is  also  the  Amen,  the 
faithful  and  true  witness.  Rev.  3  :  14. 
Till  heaven  and  earth  shall  pass. 
Gen.  1  :  1;  2  :  1.  The  visible  creation 
will  pass  away  (2  Pet.  3  :  11-13),  but 
God's  word  endureth  forever,  1  Pet.  1  : 
25.  One  jot  or  one  tittle.  The  j<*^ 
or  iota  refers  to  the  smallest  Hebrew  let- 
ter i/oclh.  Tittle  refers  to  the  little  points, 
turns,  or  strokes  by  which  one  letter 
differs  from  another.  The  omission  of 
a  single  letter,  or  a  change  in  similar-look- 
ing letters,  would  sometimes  greatly  al- 
ter the  sense.  The  expression  "jot  or 
tittle"  means  the  smallest  portion.  The 
minutest  portion  of  revealed  truth  is 
precious,  and  it  shall  not  pass  from  the 
law  till  all  be  fulfilled,  till  its  whole 
design  shall  be  accomplished,  and  all 
things  that  it  recjuires  or  foretells  slwU 
be  effected.     See  Luke  16  :  17. 

19.  Whosoever  therefore.  This 
verse  is  closely  connected  with  and 
founded  ujion  the  preceding.  These 
least  commandments.  Referring  to 
the  minutest  portions,  the  jot  and  tittle 
of  the  law.  The  Pharisees  divided  the 
commands  into  the  great  and  small,  the 
weighty  and  the  light.  Jesus,  however, 
allows  not  their  distinctions ;  but,  adopt- 
ing his  own,  refers  to  the  spirit  rather 
than  to  the  letter  of  the  law.  For  the 
law  may  be  kept  in  spirit  when  it  is 
transgressed  in  the  letter.  See,  for  ex- 
ample, Mark  2  :  27,  28;  John  5  :  17. 

The  Gospel  is  not  in  eonfiic^  with  the 
law.  In  Christ,  the  Gospel,  and  Chris- 
tians, the  law  obtains  its  highest  fulfill- 
ment. The  minutest  portion  of  the  law 
i-  thus  realized  in  the  Gospel.  Shall 
break — and  shall  teach  men  so. 
Whosoever  shall  violate  or  set  a^ide  one 


A.D.  28. 


MATTHEW    V. 


73 


called  the  least  in  the  kingdom  of  heaven  :  but 
whosoever  shall  do  and  teach  them,  the  same  shall 
20  be  called  great  in  the  kingdom  of  heaven.  For 
I  say  unto  you,  That  except  your  righteousness 
shall  exceed  'the  righteousness  of  the  scribes  and 
Pharisees,  ye  shall  in  no  case  enter  into  the  king- 
dom of  heaven. 
YE  have  heard  that  it  was  said  by  them  of  old 


Ro.  9.  30-.32  ,   iC. 
2,3. 


21 


of  the  least  of  the  commands  of  God 
in  spirit,  and  tcacli  men  so,  eitlier  by 
example  or  precept.  This  refers  prin- 
cipally to  religious  tcacliers.  "These 
words  are  decisive  against  such  persons, 
whether  ancient  or  nioderu,  as  would  set 
aside  the  Old  TestauK'nt  as  M'itliout  sig- 
nificance, orincoiisistoiitwith  the  New." 
— Alford.  Shall  be  called  the 
least  in  the  kingdom  of  heaven. 
Shall  be  recognized  by  God  and  others 
as  tlie  least  under  the  administration 
of  the  Messiah.  There  are  degrees  of 
attainment  in  the  divine  life,  grades 
in  the  kingdom  of  heaven,  1  Pet.  3:3; 
Ei)h.  14  :  13.  Jesiis  does  not  say  that 
such  a  one  will  be  rejected;  for  if  he 
is  founded  on  Christ,  though  there  be 
wood,  hay,  and  stubble  in  his  build- 
ing, yet  he  will  be  saved  as  through  fire, 
1  Cor.  3  :  15.  But,  on  the  contrary,  they 
who  shall  recognize  the  wliole  of  Scrip- 
ture as  the  word  of  God,  and  shall  attend 
to  its  spirit  both  in  their  teaching  and 
practice,  shall  be  recognized,  as  they 
really  are,  as  great  in  the  kingdom 
of  heaven.  Such  would  recognize  the 
close  relation  between  the  law  and  the 
Gospel,  the  one  pre]iaratory  to  the  other, 
and  the  latter  absorbing  the  spirit  of  the 
former  within  itself.  The  Gospel  sheds 
great  light  upon  our  relations  to  God 
and  man,  and  gives  us  deeper  views  of 
moral  truth,  and  hence  increases  pei-sonal 
responsibility.  It  thus  includes  the  spi- 
rit of  the  law  within  itself.  This  may  be 
seen  by  what  follow.^,  when  Jesus  pro- 
ceeds to  pour  the  fuller  light  of  the  spirit 
of  the  Gospel  upon  the  law,  thus  Ufting 
and  expanding  its  requirements  into 
their  full  meaning  in  the  life  and  prac- 
tice of  the  Christian  to  wliom,  through 
faith,  Christ  becomes  the  end  of  the  law 
for  righteousness,  and  who  by  the  in- 
dwelling Spirit  is  led  into  all  truth  and 
purity. 

20.  For  I  say  unto  you.     For  con- 
nects this  verse  with  the  last.  For  .... 
except  your  righteousness  shall  exceed 
that  of  the  scribes  and  Pharisees,  who,  in 
7 


attending  to  the  letter  of  the  law,  neglect 
the  sjiirit,  and  who  also  make  the  word 
of  God  of  no  efl'ect  through  their  tradi- 
tions (eh.  15  :  3-9),  ye  shall  not  enter  into 
the  kingdom  of  heaven. 

Your  righteousness  exceed.  Your 
righteousness  is  to  be  of  u  liigher  order. 
It  is  to  include  both  the  perfect  right- 
eousness which  can  only  be  found  in 
Christ,  who  is  the  Lord  onr  righteous- 
ness, and  that  wliicli,  in  submitting  to 
Christ,  is  manifested  in  purity  of  heart 
and  life.  Scribes.  Persons  devoted  to 
copyhig,  reading,  and  expounding  the 
law.  Most  of  them  were  Pharisees, 
tliough  some  belonged  to  other  sects. 
Pharisees.  See  on  ch.  3  :  7.  The 
scribes  and  Pharisees  were  in  such  high 
repute  that  it  was  a  common  saying,  that 
if  two  men  only  were  admitted  into 
heaven,  one  woidd  be  a  scribe  and  the 
other  a  Pharisee.  Their  righteousness, 
however,  was  merely  external,  while  in- 
wardly they  were  fiiU  of  hypocrisy  and 
iniquity  (ch.  23  :  23,  25,  27,  28) ;  it  was 
connected  with  liarslmess  and  oppi'cssion 
(eh.  23  :  4);  and  with  a  love  of  applause, 
and  an  unholy  ambition,  ch.  23  :  .5-7. 

Shall  in  no  case  enter  into  the 
kingdom  of  heaven.  Shall  not  be 
saved  here  or  hereaftei'.  They  shall  not 
become  subjects  of  the  Messiah's  king- 
dom, which  commences  on  earth  and  is 
perfected  in  the  world  of  glory ;  and  shall, 
therefore,  share  in  its  blessings  neither  in 
this  world  nor  in  the  world  to  come.  The 
announcement  of  a  righteousness  ex- 
ceeding that  of  the  scribes  and  Pharisees, 
and  in  contrast  with  it,  leads  the  Savior 
to  go  into  some  details,  expounding  the 
spirit  of  the  law.  The  sentiment  of  this 
verse  is  thus  illustrated  by  what  follows. 

21-48.  The  law  srikiTUALLY  ex- 
pounded in  contrast  to  the  Pharisaical 
exposition  according  to  the  letter;  illus- 
trated by  six  examples. 

21.  Ye  have  heard.  In  the  public 
reading  and  exposition  of  the  law  by  the 
scribes.  That  it  was  said  by  them 
of  old  time.    Correctly  translated,  "ti> 


MATTHEW    V. 


A.I).  28. 


time,  ^  Thou  shalt  not  kill ;  and  whosoever  shall 
32  kill  shall  be  in  danger  of  the  judgment.  But  I  say 
unto  you,  That  '  whosoever  is  angry  with  his  brother 
without  a  cause  shall  be  in  danger  of  the  judgment : 
and  whosoever  shall  say  to  his  brother,  Raca !  "  shall 
be  in  danger  of  the  council :  but  whosoever  shall 
say,    Thou  fool !    shall   be  in  danger  of   hell  fire. 


Ex.  30.  13. 


Eph.    4.    26; 
John  .3.  15. 


»  .2  Sam.  6.  20 


thoseof  old,"  or  "to  the  ancients."  Jesus 
is  referring  to  the  stress  put  upon  the 
mere  letter  of  the  law  by  the  scribes.  They 
taught  that  tliis  was  the  full  meaning  of 
the  law,  as  given  to  the  ancient  people 
of  God,  and  as  confirmed  by  tradition. 
Christ  is  not  speaking  in  opposition  to 
Moses,  or  to  the  Old  Testament,  but  to 
the  false  exposition  of  the  Pliarisecs. 
Going  beyond  the  mere  letter,  he  shows 
the  spirituality  and  the  depth  of  the 
law,  wliich  in  its  application  reaches  the 
mind  and  the  heart.  Compare  Paul's 
experience,  Rom.  7  :  7-12. 

Thou  shalt  not  kill.  Ex.  20  :  13. 
Jesus  begins  witli  the  second  table  of  the 
law  concerning  duties  to  our  neighbor; 
aud  with  the  Law  of  Murder,  a  most  ob- 
vious precept. 

Tlie  relation  of  man  to  man  is  more 
easily  apprehended  than  that  of  man  to 
God.  And  if  men  fail  to  come  up  to 
the  requirements  of  tlie  law  in  regard  to 
tlieir  neighbor,  much  more  would  they 
be  likely  to  fail  to  meet  those  higher  re- 
quirements in  regard  to  God.  Indeed, 
failure  in  the  former  would  be  proof  of 
failure  in  the  latter,  1  John  4  :  20.  And 
wrhosoever  shall  kill,  etc.  This  was 
added  by  the  traditions  of  the  scribes, 
limiting  the  law  to  actual  murder — the 
outward  act — and  making  it  merely  an 
external  legal  enactment.  Danger  of 
the  judgment.  An  inferior  court 
I  among  the  Jews;  constituted  in  every 
I  city,  in  conformity  with  Dcut.  IG  :  18, 
consisting,  according  to  Josephus,  of 
seven  persons,  and  having  the  power 
of  slaying  with  the  sword.  Joseph. 
Ant.  iv.  8,  14.     See  next  verse. 

2:3.  But  1  say  unto  you.  In  oppo- 
siiion  to  Pharisaical  teachings,  Jesus 
speaks  with  authority  as  an  interpreter 
of  the  law.  He  who  gave  the  law  was 
the  best  fitted  to  expound  it.  He  shows 
that  the  law  of  murder  not  only  forbade 
the  outward  act,  but  the  inward  feelings 
that  led  to  it,  extending  to  causeless 
anger.  The  hater  of  his  brother  is  a 
moral  murderer,  1  John  S  :  15.     He  pro- 


ceeds to  point  out  three  degrees  of  anger, 
and  three  degrees  of  punishment.  An- 
gry with  his  brother.  The  words 
without  a  cause  are  omitted  in  some 
of  the  oldest  texts.  A  want  of  love  is 
the  thing  condemned.  A  holy  indig- 
nation is  consistent  with  love  to  his 
brother,  his  fellow-man,  on  proper 
occasions,  Mark  3:5;  Eph.  4  :  26. 
Of  the  judgment.  Exposed  and 
justly  subject  to  that  spiritual  court, 
even  the  judgment-scat  of  Christ.  As  Je- 
sus is  speaking  of  the  spiritual  applica- 
tion of  the  law,  so  does  he  here  refer  to 
spiritual  punishment.  "  There  were 
among  the  Jews  three  well-known  de- 
grees of  guilt,  coming  respectively  under 
the  cognizance  of  the  local  and  supreme 
courts ;  and  after  these  is  set  the  Gehenna 
of  fire,  the  end  of  the  malefactor,  whose 
corpse,  thrown  out  into  the  valley  of 
Hinnom,  was  devoured  by  the  worm  or 
the  flame.  Similarly,  in  the  spiritual  king- 
dom of  Christ,  shall  the  sins  even  of 
thought  and  word  be  brouglit  into  judg- 
ment and  punished,  each  according  to  its 
degree  of  guilt,  but  even  the  least  of  them 
before  no  less  a  tribunal  than  the  judg- 
ment-seat of  Christ." — Alford.  Raca. 
A  Hebrew  word  expressing  contempt, 
worthless,  vain  fellow,  and  marks  the  se- 
cond grade  of  anger.  The  sin  condemned 
is  not  in  the  mere  utterance  of  the  word, 
but  in  the  hostility  which  prompts  the 
utterance.  In  danger  of  the  coun- 
cil. The  Sanhedrim,  the  supreme  cen- 
tral court  of  thJ  Jews,  wliich  inflicted 
death  with  the  disgrace  of  stoning.  See 
on  ch.  2  :  4.  This  in  Christ's  kingdom 
indicates  an  exposure  to  a  punishment 
greater  than  the  former.  Thou  fool. 
This  expresses  the  third  grade  of  angry 
feeling,  aud  means,  TTiou  iinpious,  god- 
leM  one.  Compare  Ps.  14  :  1.  An  ex- 
pression of  angry  reproach,  and  cue  ul 
the  most  contemiituous  that  a  Hebrew 
could  employ.  The  bin,  however,  was 
not  in  the  mere  word,  but  in  the  high 
"degree  of  anger  which  led  to  the  ex- 
pression of  so  odious  an  epittiet. 


A.l).  2v 


MATTHEW    V. 


IS 


23  Therefore  ==  if  thou  bring  thy  gift  to  the  altar,  and 
there  rememberest    that    thy  brother    liath    aught 

24  against  thee  ;  ■'  leave  there  thy  gift  before  the  altar, 
and  go  thy  way  ;  ^  tirst  be  reeonciled  to  thy  brother, 
and  then  come  and  ofter  thy  gift. 

25  *  Agree  with    thine    adversary  quickly,   ''  whiles 


«Deu.  16.  16,17. 
>  Job  42.  8  ;  1  Pet. 

3.  7. 
^  1  Tim.  2.  8. 
"  Pro.  25.  8;  Lk. 

12.  .58.  59. 
'•  SL-o  Job  22.  21; 

Is.  C5.  6,  7;  Heb. 

3.  7,  13. 


Hell  fire.  Tlie  Gehenna  of  fire. 
Gehenna,  wliich  is  here  corruetly  trans- 
lated hell,  i.s  a  Greek  word  derived  from 
two  Hebrew  words,  and  means  Valhij  <>/ 
Iliuiiom,  wliich  was  south  of  Jerusa- 
lem. In  its  lowest  part,  toward  the 
south-east,  the  idolatrous  Jews  sacrific- 
ed their  children  to  Moloch,  a  name  of 
a  heathen  god  worshiped  by  the  Am- 
monites, into  the  red-hot  arms  of  who,-e 
statue  these  children  were  cast  alive  and 
burned,  2  Kings  IG  :  3  ;  Ps.  10(>  :  38. 
The  name  Tojihet  (Jcr.  7  :  31)  was  also 
given  to  it,  as  some  suppose,  from  iojth, 
a  driun ;  drums  being  beaten  to  drown 
the  cries  of  the  chiidrcn  offered  in  sa- 
crifice. On  account  of  the  cruel  and 
idol.itrous  sacrifices  that  had  been  offer- 
ed liere,  Josiah  polluted  it  {2  Kings  23  : 
10);  and  after  that  it  became  the" place 
for  casting  out  and  burning  all  the  filth 
and  pollution  of  the  city,  and  the  dead 
bodies  of  the  worst  of  criminals.  Hence 
the  place  was  called  the  Gehenna  of 
fire.  But  this  expression,  which  had 
primary  reference  to  the  burning,  espe- 
cially of  the  dead  bodies  of  criminals, 
in  the  ^alk'y  of  Hinnom — the  greatest 
ignominy  that  could  be  inflicted  upon 
them — became  to  be  used  by  the  Jews 
to  represent  tlic  place  of  the  punish- 
ment of  the  wicked,  Isa.  30  :  33 ;  66  :  24. 
This  is  iLs  only  use  throughout  the  New 
Testament,  wliere  it  is  found  twelve 
times,  namelv.  Matt.  5  ;  22,  29,  30 ;  10  : 
28 ;  IS :  9 ;  23':  15,  23 ;  Mark  9 :  43,  45,  47 ; 
Luke  12  :  5;  James  3  :  6.  Our  Lord 
thus  speaks  of  it  (ISIark  9  :  43,  44)  as 
emphatically  the  future  place  of  tor- 
ment, where  (quoting  from  Isa.  66  :  24) 
"their  worm  dieth  not,  and  the  fire  is 
not  quenched." 

As  Jesus  presents  three  grades  of  an- 
ger, so  he  presents  three  degrees,  not 
kindx,  of  ]iunishment.  In  tlie  figures 
used  death  was  intticted  (1)  by  the  sword, 
(2)  by  stoniuff,  and  (3)  with  the  additional 
disgrace  of  burning  the  body  in  the  fire. 
So  these  figures  illustrate  eternal  death 
in  different  intensity,  witli  different  de- 
grees of  horror  and  disgrace,  corre- 
sponding to  the  degrees  of  guilt. 


23.  Therefore.  Such  being  the  sin 
and  penalty  of  unholy  an^er,  reconcili- 
ations ought  to  be  immediately  effected. 
Whoever  has  excited  his  brother's  an- 
ger should  immediately  seek  to  remove  i 
it.  The  sun  should  not  go  down  on  his 
wrath,  Eph.  4  :  26.  If  thou  bring 
thy  gift  to  the  altar.  Olierings  to 
God  were  generally  presented  at  the 
temple,  and  burned  wholly  or  in  part 
upon  the  altar.  The  altar  was  in  the 
court  of  the  priests,  in  front  of  the  Ho- 
ly Place.  Jesus  speaks  of  Jewish  wor- 
ship as  it  then  existed.  Sacrifices  were 
then  a  part  of  woi-ship,  Jesus  having 
not  yet  offered  up  himself  once  for  all. 
The  same  principle  applies  to  Chris- 
tian worship.  He  who  approaches  God 
through  Jesus  Christ  must  strive  to  be 
at  peace  with  his  brother ;  and  he  who 
retains  enmity  against  his  fcllowman 
can  not  be  an  acceptable  woi-shiper. 
That  thy  brother  hath  aught 
against  thee.  Is  offended,  or  thinks 
he  has  been  injured  by  you.  It  is  not 
enough  to  say,  I  have  nothing  against 
him,  or  it  is  mily  in  his  imagination. 
Keal  or  unreal,  you  should  seek  to  re- 
move it  from  your  brother,  whether 
he  be  a  Christian  brother  or  a  brother 
man. 

24.  Leave  there  thy  gift  before 
the  altar.  ^^  Before  the  altar  the  of- 
ferings are  left  standing,  that  is,  in  the 
outer  court  of  the  Israelites,  into  which 
narrow  space  the  people  brought  their 
offering,  and  then  withdrew  to  the 
outer  court  of  the  women."— Tholuck. 
It  was  the  part  of  the  priest  to  receive 
it  before  the  altiir,  and  to  oflcr  it  on  the 
altar.  Go.  Implies  haste.  First  be 
reconciled.  Remove  first  the  cause 
of  offense ;  make  friendly  overtures ;  do 
all  in  your  power,  and  all  you  ought 
to  do,  to  effect  a  reconciliation;  espe- 
cially be  reconciled  thyself.  Compare 
Mark  11  :  25. 

25.  Agree  with  thy  adversary 
quickly.  Come  to  a  friendly  agree- 
ment with  thy  adversary,  thy  opponent, 
one  who  is  going  to  law  with  thee, 
whom  thou  owest.    The  word  translat- 


re 


MATTHEW     V. 


A.D.  28. 


thou  art  in  the  way  with  liim ;  lest  at  any  time  the 
adversary  deliver  thee  to  the  judge,  and  the  judge 
deliver  thee  to  the  officer,   and  thou  be  cast  into 

26  prison.  Verily,  I  say  unto  thee,  '  Thou  shalt  by  no 
means  come  out  thence,  till  thou  hast  paid  the 
uttermost  farthing. 

27  Ye  have  heard  that  it  was  said  by  them  of  old 

28  time,  ''  Thou  shalt  not  commit  adultery.  But  I 
say  unto  you.  That  whosoever  "  looketh  on  a  woman 
to  lust  after  her  hath  committed  adultery  with  her 


Lk.     l(i.     2(i : 
Thus.  1.  !). 


I  Ex.  20.  14  ;  Deu. 

5.  18;    Prov.   6. 
32. 

Ex.  20.   17 ;  Pro. 

6.  2.5;    2  Pet.  2. 
14  ;  1  John  2.  16. 


ed  admrmry  means  the  adverse  party  in 
a  suit,  one  goinj^  to  law  witli  another. 
It  here  means  a  creditor;  one  who  has 
just  claims  on  the  other.  Jesus  further 
enforces  tlie  duty  of  becomini:;  reconcil- 
ed witli  our  brother  man  by  a  legal  il- 
lustration from  the  practice  of  the  time, 
which  permitted  a  settlement  of  a  dis- 
pute after  the  summons  had  been  serv- 
ed, and  before  the  trial.  He  supposes 
the  adversary  to  have  just  legal  claims, 
and  in  view  of  the  consequences  of  non- 
compliance he  urges  an  immediate  set- 
tlement. While  thou  art  in  the 
way  with  him.  According  to  He- 
brew law,  no  accusation  could  be  lis- 
tened to  by  a  judge  excejjt  in  the  pre- 
sence of  the  accused  party.  According 
to  Roman  custom,  the  accusing  party 
could  compel  the  accused  to  go  witii 
him  before  the  pnetor,  unless  he  agreed 
by  the  way  to  settle  the  matter.  The 
language  of  our  Savior  can  be  exi)laiii- 
ed  by  either  custom.  He  urges  settle- 
ment quickly,  in  tiie  way,  before  com- 
ing before  the  judge,  lest  the  judge 
deliver  thee  to  the  officer  of  tlic 
court,  and  thou,  failing  to  pay  the  debt 
and  the  additional  exjicnses  of  the  trial, 
be  cast  into  prison.  Compare 
Luke  12  :  .58.  So  a  person  who  indulges 
unkind  feelings  toward  his  fellow-man 
is  summoned  and  on  his  way  to  his 
Judge ;  if  he  does  not  repent  and  exer- 
cise a  spirit  of  love  and  reconciliation,  he 
shall  be  condemned,  and  cast  into  eter- 
nal condemnation.  The  adeersary  re- 
■prescnts  the ojfended brother ,  and,  back  of 
him,  the  law  of  God,  which  deriounces 
all  wrong  feeling  and  wrong  doing  to 
our  fellow-man.  The  way  represents 
the  loay  to  the  jmyment  which  all  men 
are  traveling.  Ood  is  the  judge,  and  the 
officer,  probably,  the  atigeh  (eh.  13  :  39, 
49 ;  1  Thess.  4  :  16),  and  the  prUoji,  per- 
dition. 


2G.  Uttermost     farthing.        The 

Greek  word  signities  one  of  the  smallest 
Roman  coins,  rather  less  than  two  fifths 
of  one  cent.  Our  Lord  uses  strong  lan- 
guiige,  meaning  that  the  guilty  one 
should  suffer  the  full  measure  of  his 
punishment;  that,  as  in  the  future  world 
he  should  have  nothing  to  pay,  so  his 
punishment  should  have  no  end.  Sec 
eh.  18  :  30,  34,  35. 

27.  Our  Lord  passes  to  the  com- 
mandments which  respect  the  marriage 
relation.  Commencing  with  the  Law  of 
Adultery  (Ex.  20  :  14),  he  first  gives  its 
deeper  meaning,  and  adds  certain  admo- 
nitions, (vers.  29,  30),  and  then  proceeds 
to  the  Law  of  Divorce.  These  two  laws 
should  be  considered  together,  since  our 
Savior's  exposition  of  the  latter  is  but 
a  further  exposition  of  the  f omier.  It 
is  but  the  ajiplication  of  the  law  of 
adultery  to  all  cases  of  divorce,  making 
every  dissolution  of  the  marriage  rela- 
tion, except  where  it  has  been  practical- 
ly broken  by  fornication,  a  violation  of 
the  seventh  commandment. 

28.  Whosoever  looketh  upon  a 
Avoman.  Looketh  is  emphatic,  qazeth. 
See  Luke  7  :  44;  Acts  1:9;  3  :  4.'  Our 
Lord  speaks  especially  to  men.  Poly- 
gamy and  divorce  had  been  pei-mitted  to 
men  on  account  of  the  hardness  of  their 
hearts  (ch.  19  :  8) ;  his  language  strikes 
directly  at  the  opinions  and  customs 
of  his  time.  Adultery,  according  to 
the  Old  Testament  usage,  here  includes 
fornication.  To  lust  after  her. 
Tliis  clause  is  the  kqi  to  the  whole  sen- 
tence, determining  the  character  of  the 
look,  and  means.  In  order  to  liixt  after 
her.  It  refers  not  to  unintentional 
thoughts  and  desires,  such  as  may  be 
suggested  by  the  tempter  or  may  invol- 
untarily arise  in  the  heart,  and  are 
checked  by  the  watchful  and  pious  soul; 
but  to  those  that  are  intentional  and 


AD.  28. 


MATTHEW    V. 


11 


29  already  '  in  his  licart.  *-' And  if  thy  right  eye  offend 
thee  \i>t\  cause  tliee  to  offend],  phick  it  out,  and 
cast  ^Y  from  tlice  :  for  it  is  2)r(>titabk'  for  thee  that 
one  of  tliy  mi'nibers  should   perish,  and  not   that 

30  thy  whole  body  sliould  be  cast  into  hell.  And  if 
tliy  riyht  liand  offend  thee,  cut  it  off,  and  cast  it  from 
thee  :  for  it  is  profitable  for  thee  that  one  of  thy 
members  should  perish,  andncjt  that  thy  whole  body 
should  be  cast  into  hell. 

31  It  hath  been  said, ''  AV hosoever  shall  put  away  his 
wife,  let  him  give   her  a  writing  of   divorcement. 


'  Ko.  7.  7,  8,  14. 
e  Mk.  9,  43-47. 


>■  ch.  19.  .3,  9  ;  Deu. 
34.  1-4. 


conscious.  It  is  iraziuc:  in  order  to  feed 
impure  desires.  Already  in  hisheart. 

He  has  already  eoiiuiiitted  the  act  in- 
wardly, in  thoiiglit  and  purpose,  and  in 
the  siglit  of  God  who  lookctli  upon  the 
heart.  He  has  \>y  this  act  broken  the 
seventh  comniandment.  It  should  be 
borne  in  mind  that,  as  our  Lord  noticed 
degrees  of  hatred,  in  expounding  the 
law  of  murder,  so  there  are  degrees  in 
this  sin.  The  faintest  intentional  move- 
ment of  inordinate  lust  breaks  the  law ; 
much  moi'c,  stronger  movements,  and 
especially  those  connected  with  the  out- 
ward transgression. 

39,  30.  In  view  of  the  truth  just  an- 
nounced in  the  preceding  verse,  Jesus 
teaches  the  duty  of  crushing  the  lirst 
beginnings  of  impure  desire,  and  of  sa- 
crilicing,  if  it  be  necessary,  what  we 
count  "most  dear.  The  right  eye 
and  the  right  hand,  the  most  \al- 
uable  of  our  njembcrs,  were  ])rovcrlii,;l 
expressions  for  any  thing  peeuliai-ly  di'iir 
and  valuable.  They  represent  here  the 
occasions  to  sin,  such  as  our  strongest 
propensities  and  habits,  sensual  appe- 
tites, pride,  vanity,  worldly  beauty  or 
friendship,  covetousness,  worldly  hon- 
ors or  possessions,  or  whatever  is  oflTen- 
sive  to  God.  Most  of  om-  Lord's  hear- 
ers were  poor  jjeople,  who  lived  by  their 
daily  labor,  and  hence  the  loss  of  a  right 
hand  would  be  a  greater  calamity  than 
that  of  a  right  eye.  Thus  he  passes 
from  the  weaker  to  the  stronger  figure ; 
also  from  the  sight  to  the  act.  Better 
that  the  dearest  and  most  useful  object 
of  life  should  be  sacrificed,  than  to  be 
led  into  sin  and  be  lost.  Offend  thee. 
The  correct  translation  is,  rames  thee  to 
offend.  If  thy  right  eye,  or  thy  right 
hand,  is  an  occasion  of  fallinii'  into  sin. 
Pluck  it  out.  Cut  it  off.  Mor 
tify  and  subdue  the  passions,  evil  desires. 


or  inclinations  which  animate  the  eye 
or  tlie  hand,  let  the  conflict  cost  what" it 
may,  Col.  3  :  5.  Whatever  becomes  in 
lets  to  temptation  or  instruments  to  sin, 
must  be  sacrificed,  or  we  perish.  We 
must  crucify  the  flesh  with  its  aflfections 
and  lusts.  Gal.  5  :  24.  We  must  do  like 
the  surgeon,  who  cuts  off  a  diseased 
member  in  order  to  save  the  whole 
body.  Thy  whole  body  represents 
thy  whole  bein;/,  just  as  the  hand  or  eye 
represents  a  passion  or  a  part  of  thy 
being;  the  whole  man,  thyself.  It  is 
profitable  for  thee.  It  is  for  thy 
highest  interest.  Self-denial  is  enforced 
here  on  the  ground  of  the  truest  self- 
interest.  Hell.  The  place  of  future 
punishment.     See  verse  22. 

31,  32.  Whosoever  shall  put 
away  his  wife ,  etc.  Jesus  applies  the 
principle  developed  from  the  seventh 
commandment  to  the  law  of  divorce. 
According  to  the  Mosaic  law,  the  wife 
could  not  divorce  the  husband,  but 
only  the  husband  the  wife.  Moses  had 
permitted  divorce  (Deut.  24  :  1,  2)  in 
such  a  way  as  to  restrain  a  bad  practice, 
which  had  gone  far  to  annul  the  original 
law  of  marriage,  and  which  still  pre- 
vails among  the  Arabs,  who  by  a  word 
may  dissolve  the  marriage  tie.  He  al- 
lowed the  wife  to  be  diAorced  only  on 
accoimt  of  "some  uneleanness,"  and 
only  by  a  legal  document,  "a  bill  of  di- 
vorcement." Thus  Moses  did  not  com- 
mand to  divorce,  but  rather  placed  a  re- 
striction on  the  prevailing  custom.  In 
the  days  of  our  Savior,  two  opposite 
interpretations  of  this  law  prevailed 
among  the  Jews.  Rabbi  Shammai  and 
his  disciples  taught  that,  according  to 
Moses,  adultery  was  the  only  allowable 
ground  of  divorcement;  while  Hillel 
and  his  disciples  taught  that  a  wife 
might  be  put  away  for  any  thing  that 


<8 


MATTHEW     V. 


A.D.  28. 


32  But  I  say  unto  you,  That  '  whosover  shall  put  away 
his  wife,  saving  for  the  cause  of  fornication,  causeth 
her  to  commit  adultery  :  and  whosoever  shall  marry 
her  that  is  divorced  committeth  adultery. 

33  Again,  ye  have  lieard  that  ^  it  hath  been  said  by 
them  of  old  time,  '  Thou  shalt  not  forswear  thyself, 

34  but  '"  shalt  perform  uato  the  Lord  thine  oaths.    But 


*  Mai.  2.  14-16; 
Lk.  16.  18;  Ro. 
7.  3 ;  1  Cor.  7.  10, 
11. 

"  ch.  23.  16, 18,  22. 
'  Ex.  20.  7 ;  Num. 

30.  2. 
"Deu.  23.23;  Ecc. 

5.  4,  5. 


amounted  to  uncluanncrfs  i;i  the  eyes  of 
the  husband,  and  indeed  foraiiy  thing dis- 
l)leasiag  to  luni  in  appearance,  manner, 
or  dress.  Juseplius  thus  loosely  states 
the  law  {Jeiuis/i  Aniiq.  iv.  8,  23),  "He 
that  desires  to  be  divorced  froui  his  wife 
from  any  cause  whatsoever,  and  many 
such  causes  happen  among  men,  let  him 
in  writing  give  assurance  that  he  will 
never  use  her  as  his  wife  any  more;  for 
by  these  means  she  may  be  at  liberty  to 
marry  another  husband,  although,  before 
this  bill  of  divorce  was  given,  she  is  not 
permitted  so  to  do."  The  language  of 
the  Savior,  But  I  say  unto  you,  im- 
plies that  tlie  scri!jes  and  tlieir  party  ex- 
pounded the  law  with  great  laxity,  fa- 
voring the  common  practice,  that  who- 
ever wished  to  put  away  his  wife  had 
merely  to  give  a  bill  of  divorce. 

On  the  contrary,  oar  Savior  teaches 
that  the  marriage  relation  should  not  be 
dis-iolved  by  man.  "What  therefore 
God  hath  joined  together,  let  not  man 
put  asunder,"  eh.  19  :  <j ;  Mark  10  :  ^11 ; 
Luke  16  :  18.  Adultery,  however,  is  an 
actual  breaking  of  the  nr.irriai^e  tie,  and 
th jrefore  Jesus  al  1-,  save  for  the 
cause  of  fornicatiou.  According  to 
thj  strict  application  of  the  Mosaic  law, 
tlie  guilty  party  was  to  be  put  to  death. 
Thus  the  breaking  of  the  bond,  which 
had  been  actually  accomplished,  was  to 
be  publicly  accomplished  by  death.  A 
bill  of  divorcement  would  in  such  a  case 
be  only  a  statement  of  a  fact  as  actual- 
ly existing.  In  accordance  with  the 
same  principle,  Paul  teaches,  in  1  Cor.  7 : 
15,  that  if  the  marriage  tie  is  actually 
broken  by  one  party,  it  may  be  so 
regarded  and  accepted  by  the  other 
party. 

Jesus  goes  on  and  states  the  conse- 
quences attending  unlawful  divorce- 
ments. Whoever  puts  away  his  wife,  save 
for  the  cause  of  fornication,  causeth 
her  to  commit  adultery.  Dr.  Co- 
nant  has  brought  out  the  true  mean- 
ing of  this  clause,  making  it "  equivalent 
^o  }nakes  her  an  adulteress,  in  the  same 


sense  in  which  it  is  said  (1  John  5  :  10) 
he  that  belleveth  not  God  hath  made  him  a 
liar ;  not  that  God  thereby  becomes  a 
liar,  or  that  she  becomes  an  adulteress, 
but  simply  is  treated  as  such.  By  repudi- 
ating her,  for  which  the  only  just  cause 
was  adultery,  he  makes  her  appear  as  one 
guilty  of  that  crime."  And  so  whoever 
marries  her  thus  put  away  committeth 
adultery  ;  he  becomes  a  partaker  with 
her  of  an  apparent  crime,  and  also  sanc- 
tions an  unlawful  sundering  of  the  mar- 
riage relation.  Compare  1  Cor.  7  :  11, 
where  Paul  advises  the  wife  that  has  de- 
parted from  her  husband  either  to  re- 
main unmarried,  or  to  be  reconciled  to 
her  husband. 

33.  Our  Lord  proceeds  to  expound  the 
Law  of  Oaths.  This  law  is  found  in  Lev. 
19  :  l;i,  and  Deut.  23  :  33.  By  them  of 
old  time.  Rather,  to  </«?/»  o/' "W.  See 
ver.  21.  Thou  shalt  not  forswear 
thyself.  Thou  shalt  not  swear  falselj'. 
The  abuse  of  oaths  was  exeeedingly 
common  among  the  Jews  of  that  day. 
They  held  that  only  those  were  binding 
in  which  the  name  of  God,  the  gold  or 
the  sacrifices  of  the  temple  were  invok- 
ed; and  that  all  other  oaths  might  be 
violated  without  committing  perjury. 
Laying  special  stress  upon  those  made  in 
the  name  of  God,  they  could  say,  Thou 
shalt  perform  unto  the  Lord  thine 
oaths,  implying  that  all  others  which 
were  made  in  the  name  of  aratures,  as 
heaven,  earth,  Jerusalem,  the  temple, 
etc.,  were  of  little  or  no  obligation.  See 
ch.  23  :  16.  Jesus  shows  that  these  dis- 
tinctions were  vain  and  futile ;  that  the 
creature  is  connected  with  God,  and  de- 
rives all  that  is  lofty  and  noble  from 
him  ;  and  that  thus  an  appeal  to  the  crea- 
ture is  in  a  certain  sense  an  appeal  to  the 
Creator.  Heaven  is  God's  throne,  the 
earth  his  footstool  (Isa.  66  :  1),  Jerusa- 
lem his  peculiar  abode,  the  central  point 
of  the  theocracy  (Ps.  48  :  3),  and  the 
head  is  so  much  the  property  and  work 
of  God  that  man  can  not  change  the  col- 
or of  a  single  hair. 


A.D.  28. 


MATTHEW    V. 


79 


35  I  say  unto  you,  "  Swear  not  at  all ;  neither  by 
heaven  ;  for  it  is  °  God's  throne  :  nor  by  the  earth  ; 
for  it  is  his  footstool  :  neither  by  Jerusalem  ;  for  it 

36  is  P  the  city  of  the  great  King.  Neither  shalt  thou 
swear  by  thy  head,  i  because  thou  canst  not  make 

37  one  hair  white  or  black.  ■■  But  let  your  communi- 
cation be  Yea,  yea ;  Nay,  nay :  for  whatsoever  is 
more  than  these  conieth  of  evil. 

38  Ye  have  heard  that  it  hath  been  said,  *  An  eye 

39  for  an  eye,  and  a  tooth  for  a  tooth.     But  I  say  unto 


"  Jam.  5.  12. 
°Ps.  11.4;  Is.  66. 

1 ;  Ac.  7.  49. 
P2f'hr.  6.  6;  Pa 

48.  2 ;  76.  2  ;  Jer. 

8.9. 
1  Lk.  12.  25. 
'  Col.  4.  6. 


'  Ex.  21.  23-25. 


34-36.  Swear  not  at  all.  Swearing 
is  prohil)ited  in  tlic  s^aiiie  way  as  killing. 
To  kill  is  both  lawfnl  and  "not  lawful, 
and  so  of  swearing.  God  has  sworn  by 
himself  (Isa.  45  :  'So ;  Heb.  6  :  13),  Jesus 
without  doubt  took  a  judieial  oath  (eh. 
26  :  63,  64),  and  Paul  appeals  to  God  as 
a  witness  (1  Tliess.  2  :  .5;  2  Cor.  11  :  31; 
Gal.  1  :  20 ;  2  Cor.  1  :  23),  and  an  angel 
swears  by  him  wlio  lives  forever  and 
ever.  Rev.  10  :  6.  The  lax  teachings  of 
the  Jewish  rabbis  had  resulted  in  tilling 
common  discourse  with  profane  words 
and  thoughtless  oaths.  The  modern 
orientals  "are  fearfully  profane.  Eve- 
ry body  curses  and  swears  when  in  a 
passion.  They  swear  by  the  Iiead,  by 
their  life,  by  heaven,  and  by  the  temple, 
or  what  is  in  its  place,  the  church.  The 
forms  of  cursing  and  swearing,  however, 
are  almost  intinite,  and  fall  on  the  pain- 
ed ear  all  day  long." — Dr.  Thomson  in 
The  IaimI  aful  the  Book,  vol.  i.  page  284. 
These  modes  of  swearing  were  common 
among  the  Jews  in  our  Lord's  day,  and 
against  them  he  specially  makes  his  at- 
tack. That  this  is  the  case  seems  evi- 
dent from  verse  37,  "  Let  your  coinniuni- 
cation  (that  is,  your  2vord,  talk,  fqjeech,  dis-  i 
cmirse)  be  Tea,  yea;  Nay,  nay."  Thus 
our  Lord  forbids  all  profanity  in  com- 
mon discourse,  and  teaches  that  indivi- 
duals in  their  intercourse  one  with  an-  j 
other  should  not  confirm  their  words 
with  an  oath.  Tiiis  is  especially  l)inding 
on  Christians  ;  their  yea  and  hcj/  should 
be  as  reliable  as  an  oath,  and  are  really 
so,  if  they  are  in  a  proper  s]")iritual  state. 
A  Christian's  word  should  lie  enough, 
especially  for  his  fellow-Christians. 

Neither  by  heaven.  To  swear  by 
that  is  to  swear  by  God's  throne,  and  Hiiii 
that  sitteth  thereon,  ch.  23  :  22.  »S()  to 
swear  by  the  earth  is  to  swear  liy  Him 
whose  footstool  it  is ;  or  by  Jerusalem, 
by  Him  Avhose  city  it  is ;  or  by  the  licad, 
l)y  Him  who  holds  its  changes"  and  desti- 


ny in  his  hands.  Thus  every  oath  is  an 
appeal  to  God.  Otherwise  it  is  unmean- 
ing ;  but  even  then  it  would  be  an  idle 
word,  and  tritling  with  sacred  things. 

37.  Let  your  communication  be 
Yea,  yea;  Nay,  nay.  Let  your 
word,  speech,  discourse  be  tmthful  and 
simple,  without  oaths  or  profane  exple- 
tives. The  Arabs  have  a  proverb,  "  Let 
thy  speech  be  yea  or  nay,  so  that  you 
may  be  truthful  to  all  men."  Repeti- 
tion, among  the  Hebrews,  was  used  for 
emphasis,  and  implied  truth  and  certain- 
ty. Gen.  41  :  32 ;  Dan.  5  :  2.5 ;  John  3  : 
3,  5,  11.  Yea,  yea,  is  a  solemn  and  de- 
liberate affirmative;  Nay,  nay,  as  sol- 
emn a  negative.  See  James  5  :  12. 
Whatsoever  is  more  than  these 
Cometh  of  evil.  The  need  of  oaths 
of  any  kind  is  the  result  of  evil,  because 
they  indicate  either  the  want  of  confi- 
dence or  the  want  of  truthfulness,  or 
both.  Were  men  what  they  ought  to  be, 
there  would  certainly  be  in  no  case  any 
need  of  them.  The  first  recorded  oath 
was  that  made  by  Satan  in  support  of 
the  he  by  which  "he  tempted  Eve,  Gen. 
3  :  5.  The  multii)lication  of  judicial 
oaths  has  been  found  to  indicate  not 
only  a  general  distrast  among  men,  but 
to  be  productive  of  falsehood  and  pro- 
fanity. The  use  of  them  in  conversa- 
tion is  proof  of  a  low  morality  and  a 
fearful  depravity  of  heart.  Instead  of 
strengthening  the  truthfulness  of  what 
is  said,  profanity  onl}'  weakens  it.  It 
shows  a  want  of  reverence  and  love  for 
the  Most  High,  and  may  w'ell  shake  our 
confidence  in  any  who  use  it.  No  pro- 
fane ]ierson  has  any  right  to  regard  him- 
self a  Christian  ;  and  no  one  can  utter  an 
oath  in  common  conversation  without 
transgressing  this  command  of  our  Lord, 
"The  Lord  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain,"  Eix.  20  :  7. 

38.  Jesus  passes  to  tlie  Law  of  Retalia- 
tion,   An  eye  for  an  eye,  etc.,  Deut 


80 


MATTHEW    V. 


A.D.  28. 


you,  *  That  ye  resist  not  evil :  "  but  whosoever  shall  '  ^fu^^-  ^^ '  \^-  ^• 

smite  thee  on  thy  right  cheek,  ^  turn  to  him  the  2^ .  j°o^"  f|'  ^ 

40  other  also.     And  y  if  any  man  will  sue  thee  at  the  ^i. 

law,  and  take  away  tht/  coat,  let  him  have  thy  cloak  "  j^^^^  ^g  ^'    ^°  > 


19  :  21;  Lev.  24  :  30;  Ex.  21  :  24. 
Moses  gave  this  rule  to  guide  the  deci- 
sion of  judges,  and  as  such  it  is 
founded  iu  justice.  Among  a  depraved 
race  governments  must  maintain  public 
order,  and  protect  the  lives  and  property 
of  their  citizens,  by  iullicting  punish- 
ments corresponding  to  the  injury  which 
one  person  intlicts  upon  another.  They 
are  ordained  by  God ;  and  the  magistrate 
bears  not  the  sword  in  vain,  but  is  a 
miuister  of  God,  an  avenger  for  wrath 
to  him  that  doeth  evil,  Rom.  13  :  1-5. 
Instead  of  confining  this  law  to  magis- 
trates, the  Jews  extended  it  to  private 
conduct,  and  made  it  a  rule  for  taking 
private  revenge.  That  Moses  did  not 
intend  it  as  a  rule  for  private  inter- 
course is  evident  from  the  command, 
"  Thou  Shalt  not  avenge,  nor  bear  any 
grudge  ag-ainst  the  children  of  thy  peo- 
ple," Lev.  19  :  18.  Compare  Pro  v.  24: 
29.  Against  the  Jewish  perversion  of 
this  law  our  Lord  principally  directs  his 
remarks. 

39.  Resist  not  evil.  Do  not  retali- 
ate. When  any  do  you  evil,  return  not 
like  for  like.  This  precept  is  frequent- 
ly enjoined  by  the  apostles, Rom.  13  :  17, 
19-31 ;  1  Thess.  5  :  1.5 ;  1  Cor.  6:7; 
1  Pet.  3  :  9.  These  passages  are  the  best 
exposition  of  our  Lord's  injunction. 
We  are  not  to  cherish  an  unkind  or  re- 
venj^ef  ul  spirit  under  injuries,  but  rather 
a  spirit  of  forgiveness,  of  generosity,  and 
of  patient  endurance.  We  are  to  over- 
come evil  with  good,  and  make  no  resis- 
tance except  where  the  honor  of  God,  the 
igood  of  the  injurer,  and  the  good  of 
;  community  require  it.  The  magistrate 
should  faithfully  punish  wrong ;  the  pa- 
rent should  protect,  if  possible,  his  fami- 
ly against  violence ;  and  every  man  has  a 
right  of  self-defense  when  life  is  threat- 
ened. Compare  Acts  16  :  35-40 ;  33  :  23 
-39;  35  :  9-11;  33  :  3-4.  Yet  we  should 
not  always  defend  our  own  lives,  espe- 
cially in  religious  persecution.  God's 
honor  may  reciuire  that  we  willingly  sub- 
mit, like  Jesus,  to  a  martjVs  death, 
3  Tim.  4  :  6.  Jesus,  however,  illustrates 
the  priuciple  by  four  examples,  present- 
ing first  the  strongest  manifestation  of 
insolence,  and  descending  to  the  weak- 


est, and  showing  the  treatment  which 
each  should  receive.  Evil  is  variously 
referred  to  the  devil,  an  evUijerscm,  wrong, 
or  evil.  It  can  not  well  refer  to  the  devil 
in  the  examples  given,  nor  hardly  to  an 
evil  person,  especially  in  the  last  exam- 
ple. Besides,  the  original  Greek  presents 
the  usual  form  of  the  abstract,  meaning 
evil  iu  general.  The  connection,  howev- 
er, shows  that  it  refers  to  evil,  wickedness, 
as  it  is  manifested  through  individuals, 
and  as  it  outwardly  assails  us,  in  doing 
us  wrong,  and  in  inflicting  upon  us  in- 
jm-ies.  "The  fundamental  idea  of  the 
passage  is,  that  Christian  love  must 
make  us  willing  to  bear  twice  as  much 
as  the  world,  in  its  injustice,  could  de- 
mand. ' '  — L  ANGE. 

Whosoever  shall  smite  thee  on 
the  right  cheek.  T/ie  Jird  example. 
An  act  of  great  contempt,  personal  out- 
rage, and  insol''nce.  It  was  regarded  as 
an  affront  of  the  worst  sort,  and  was  se- 
verely punished  by  Jewish  and  Roman 
laws.  Turn  to  him  the  other  also, 
was  a  proverbial  phrase,  expressing  sub- 
mission to  insults  and  injuries,  Lam.  3  : 
30.  This  must  not  be  taken  too  literal- 
ly, but  must  be  obeyed  in  the  spirit 
more  than  in  the  letter.  Thus,  Christ 
himself  did  not  conform  literally  to  this 
precept  (John  18  :  33,  33),  though  he 
obeyed  it  in  spirit  by  yielding  up  him- 
self to  his  persecutors  and  crucifiers,  Isa. 
50  :  6.  Under  private  and  jjersonal  out- 
rages we  are  not  to  contend  and  fight ; 
but  we  should  endure  them  patiently 
from  Christian  principle.  This  does  not 
prevent  us  from  insisting  tirmlj'  and 
kindly  that  justice  should  be  done  us,  or 
from  rebuking  and  remonstratiug  against 
injustice  whenever  practiced  against  us. 

40.  Sue  thee  at  the  law  and  take 
a\vay  thy  coat.  The  ixccKid  exampk. 
From  personal  violence  Jesus  descends 
to  the  demanding  of  property  by  a  legal 
suit.  The  e<Mt  or  "  tunic'  was  the  under- 
garment, made  of  linen  or  cotton,  and 
which  folded  close  to  the  bodj'.  The 
cloak  or  mantle  was  the  outer,  the  larger, 
and  more  valuable  garment.  It  was  worn 
loose  around  the  body,  and  made  of  va- 
rious materials,  according  to  the  circum- 
stances of  the  wearer,    it  Ava^  common- 


A.D.  28. 


MATTHEW    V. 


H 


41  also.     And  whosoever  ''■  shiill  compel  thee  to  go  a    » i  Pet.  2.  20-23. 

42  mile,  go  with  him  twain.     Give  to  iiim  that  asketh    '  ^  Cor.  6.  7. 


ly  of  different  sizes,  nearl}'  square,  six  to 
liiae  feet  long,  and  about  us  many  i)road, 
and  was  wrapped  around  the  body,  or 
fastened  about  the  shoulders,  and  ould 
be  thrown  oti'  when  engaged  in  labor. 
It  was  also  used  as  a  blanket  or  e.jver- 
ing,  to  wrap  one's  self  in  at  night,  henee 
it  was  not  allowed  by  the  law  to  be  ta- 
ken by  the  creditor  and  retained  as  a 
pledge  over  night,  Ex.  33  :  m,  37.  This 
last  fact  shows  the  force  of  the  com- 
mand to  yield  even  the  doak.  If  anj- 
one  would  go  to  law  with  thee  and  take 
away  thy  nnder-garment,  rather  than 
contend  with  him,  let  him  have  the  out- 


CLOAK  AND   COAT. 

cr  garment  also.  As  in  matters  of  per- 
sonal violence  and  wrong  we  are  not  to 
show  a  retaliating  and  revengeful  spirit, 
so  must  we  not  in  legal  matters.  We 
arc  to  show  a  forgiving  and  generous 
spirit,  in  striving  to  settle  disputes  in 
regard  to  property,  preferring  to  suffer 
loss  ourselves  than  to  engage  in  a  law- 
suit. 

41.  Whosover  shall  compel  thee. 
The  third  example.  The  word  translated 
shall  compel  is  of  Persian  origin,  and  is 
found  three  times  in  the  New  Testament, 
here,  ch.  27  :  33,  and  Mark  15  :  31,  and 
means  impress^  to  press  into  service.  Accor- 
ding to  the  postal  arrangement  of  Cyrus, 
horses  were  provided,  at  certain  distances 
along  the  principal  roads  of  the  empire, 
60  that  couriers  could  proceed  without 
interruption  both  night  and  day.    If  the 


government  arrangements  failed  at  any 
point,  the  couriers  had  authority  to 
press  into  their  service  ukii,  horses,  or 
any  thing  that  came  in  their  way  which 
might  serve  to  hasten  their  joiiiney.  A 
like  authority  was  exeicibed  over  the 
Jews  by  the  Roman  governors.  The 
word,  originating  in  this  custom,  passed 
from  the  Persian  into  the  Greek,  and  into 
rabbinical  language,  meaning  compul- 
sory senice  in  forwarding  royal  messen- 
gers, and  also  to  jjrens  into  service  for  any 
purpose.  See  Dr.  Conant  on  this  pas- 
sage. "  The  Jews  particularly  objected 
to  the  duty  of  furnishing  posts  to  the 
Roman  government;  and  Demetrius, 
wishing  to  conciliate  the  Jews,  promised, 
among  other  things,  that  the  beasts  of 
the  Jews  should  not  be  pressed  into  his 
service  (Josephus,  Antiq.  xiii.  2,  3). 
Hence  our  Savior  represents  this  as  a 
burden." — Du.  Burton.  Our  Lord  en- 
joins that,  rather  than  resist  the  public 
authority,  or  any  individual  who  had  the 
authority  to  require  your  attendance  and 
service  for  a  certain  distance,  jou  should 
willingly  go  twice  the  distance.  The 
service  may  be  hard,  even  unjust, 
and  the  motives  for  pressing  thee  into 
the  service  wrong;  yet  go  jeaceably. 
It  will  be  more  for  your  own  comfort, 
as  well  as  for  your  credit,  to  submit  than 
to  contend.  A  Roman  mile  was  a  thou- 
sand paces  of  five  feet  each. 

42.  Give  to  him  that  asketh  thee. 
Fourth  example.  Evil  as  we  meet  it  in  beg- 
gars and  borrowers.  We  must  bear  in 
mind  that  Jesus  is  opposing  a  retaliating 
and  revengeful  spirit,  ver.  38.  We  must 
not  withhold  charity  from  any,  out  of 
revenge.  He  also  gives  a  general  rule. 
Christians  should  be  benevolent,  giving 
willingly  according  to  what  they  have 
(3  Cor.  8  :  13),  doing  good  to  all,  espe- 
cially to  the  household  of  faith  (Gal.  6  : 
10);  yet  their  benevolence  should  be 
wisely  distributed,  exercised  seldom  or 
never  toward  those  who  can  but  will 
not  work  (3  Thess.  3  :  10),  and  always 
consistently  with  their  duty  to  their  fa- 
milies, 1  Tim.  5:8.  As  the  Lord  gives  not 
always  to  those  who  ask  the  very  thing 
that  they  ask,  but  that  ivhich  is  better  for 
them  (2  Cor.  12  :  8,  9),  so  the  spirit  of 
love  and  true  benevolence  should  prompt 
us  to  give  not  always  that  which  may  be 
asked,  but  that  which  is  best  for  the  re- 


82 


MATTHEW    V. 


A.D.  28. 


thee,   and  "  from  him  that  would  borrow  of  thee 
turn  not  thou  away. 

43  Ye  have  heard  that  it  hath  been  said,  ^  Thou 
shalt  love  thy  neighbor,  '^  and  hate   thine   enemy. 

44  But  I  say  unto  you,  "^  Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  "  for  them  which  despitefully  use  you 

45  and  persecute  you ;  that  ye  may  be  the  children  of 
your  Father  Avhich  is  in  heaven :  for  '  he  maketh 


'ch.   27.  32;   Mk. 

15.  21. 
"Fs.    37.    21,   26; 

112.    5-9;    Prov. 

11.  24,  25;    Ecc. 

11.  1,  2;   2  Cor. 

».  H-15;    1  Tim. 

H.  17-19 ;  1  Johu 

3.  16-18. 
•■  Le.  19.  18. 
-^Deu.   2:i.   6;  Ps. 

41.  10. 


ceiver.  "To  i^ive  every  tlung  to  every 
one — the  sword  to  the  nuidman,  the  alms 
to  the  impostor,  tlie  criminal  request  to 
the  temptress — would  be  to  act  as  the  ene- 
my of  others  and  ourselves." — Alford. 
Jesus  doubtless  had  also  in  view  the 
hard-hearted,  oppressive,  and  covetous 
practices  of  the  scribes  and  Pharisees 
(Ch.  23  :  14) ;  and  he  emphatically  enjoins 
the  spirit  of  the  law  in  Dent.  1.5  :  1-11, 
which  they  were  violating  like  their  fa- 
thers frequentlv  before  them,  Neli.  5  : 
1-.5;  Ezelc.  23:7.  Borrow.  Without 
imrnj,  which  was  forbidden  by  the  law. 
Lev.  2.5  :  36,  37 ;    Deut.  23  :  20'. 

43.  Jesus  now  proceeds  to  the  Law  of 
Love  to  our  XeUjhbor.  Having  just  pre- 
sented the  negative  side  of  duty,  he 
now  presents  the  positive.  From  the 
duty  of  endurance,  he  proceeds  to  that 
of  active  and  outrcaching  love.  Thou 
shalt  love  thy  neisrhbor  was  a  com- 
mand of  God,  Lev.  Lt :  IS  ;  but  thou  shalt 
hate  thine  enemy  was  never  comman- 
ded, but  was  added  by  Jewish  teachers, 
who  thouglit  that  hatred  to  enemies  was 
implied  by  the  command  t)  "love  tliy 
neighbor."  They  also  limited  iirit/hhor 
t:)  tlie  Jews,  and  called  all  Gentiles  eiit'- 
niks.  The  word  neightxjr  signified  lite- 
r.dly  one  living  near ;  and  was  used  in  a 
limitL'd  sense,  to  mean  a  friend,  associ- 
ate, one  belonging  to  the  same  country 
or  professing  the  same  religion.  In  its 
broader  signitication  it  meant  a  fellow- 
man.  Compare  Luke  10  :  29-37.  The 
Pharisees  so  restricted  the  term  as  to 
exclude  not  only  Gentiles  and  Samari- 
tans, but  also  the  publican  and  those 
who  shared  not  their  peculiar  views.  Li 
the  original  command  it  doubtless  had 
primary  reference  to  Israelites ;  but  that 
it  was  "not  to  be  limited  to  them,  is  evi- 
dent from  our  Savior's  application  of 
it  to  all  mankind.  He  oj^poses  not  the 
law,  but  the  carnal  Je^vish  interpreta- 
tion of  the  law  ;  he  rather  gives  its  deep 
spiritual  meaning  and  its  universal  appli- 


cation. And  this  was  in  harmony  with 
the  Old  Testament  requirement,  that  en- 
joined love  to  strangers  (Lev.  19  :  34), 
and  kindness  to  enemies,  Prov.  25  :  21. 
It  should,  however,  be  observed,  that, 
while  Jesus  repeats  the  law  as  common- 
ly enjoined  by  Jewish  teachers  of  his 
day,  he  does  not  thereby  sanction  the 
Jewish  application  of  neUjhbor  to  the  Jew 
and  of  enemy  to  the  Gentile,  l)ut  applies 
these  terms  to  friend  and  foe  in  private 
intercourse. 

44.  But  I  say  unto  you.  In  opposi- 
tion to  this  narrow  and  sellish  exposition 
of  love  to  one's  neighbor,  and  to  this 
wicked  appendage  of  hatred  to  an  ene- 
my, Jesus  expounds  the  law  of  love. 
Taking  for  granted  that  a  friend,  and  any 
human  being  who  exercises  no  hatred 
toward  you,  sliould  receive  your  love,  he 
begins  by  saying  love  yoiir  enemies. 
This  is  the  ground  j)riueiple,  the  dispo- 
sition from  which  flows  what  follows. 
According  to  the  highest  critical  au- 
thorities, this  command  should  read, 
Love  your  enemies,  and  pray  for  them 
that  persmite  you,  the  omitted  clauses 
Ix'iiig  found  in  Luke  (j :  27,  28.  Compare 
ver.  11 ,  12  of  this  chapter.  This  is  not  in- 
consistent with  the  Old  Testament,  Ex. 
23  :  4,  5  ;  1  Sam.  24  :  5  ;  Prov.  24  :  17  ; 
25:21  (Rom.  12:20).  Cureiug  is  to 
be  met  with  blessing,  a  steady  and  settled 
hatred  with  well-doing,  and  abusive  Ian -I 
guage  and  i)ersecution — that  is,  hostile' 
speech  coupled  with  hostile  action — 
with  prayer. 

45.  That  ye  may  be  children  of 
your  Father.  That  you  may  prove 
yourselves  sons  of  your  heavenly  Father 
by  showing  a  likeness  to  him,  and  that  you 
are  partakers  of  his  benevolent  spirit. 
Jesus  enforces  the  true  principle  of  love 
from  the  example  of  God,  who  causes 
the  sun  to  rise  and  the  rain  to  descend 
upon  all,  the  -wicked  as  wl'U  as  the  right- 
eous. The  sons  of  God  must  necessarily 
be  like  him  in  character  and  life,  in  spl- 


A.D.  28. 


MATTHEW    V. 


83 


his  sun  to  rise  on  the  evil  and  on  tlie  good,  and 

46  sendeth  rain  on  the  just  and  on  the  unjust,  e  For 
if  ye  love  them  which  love  you,  what  reward  have 

47  ye?  Do  not  even  the  publicans  the  same?  And  if 
ye  salute  your  brethren  only,  what  do  ye  more  tlian 

48  othevH  f  do  not  even  the  publicans  so  ?  ''  Be  ye 
therefore  perfect,  even  '  as  your  Father  which  is  in 
heaven  is  perfect. 


■JPS.  7.  4;  35.  11 
14;    Fm.  a5.   21, 
H-i ;  Ho.  12. 14. 20. 

"•  Lk.  23.  ;i4:  M\ 
T.  (iO;  1  tor.  4. 
12,  13;  1  Pet.  3. 
9. 

f  Job  25.  3;  P8. 
145.    9;    Ac.    14. 

n. 

e  Lk.  6.  32. 


rit  and  acts,  Eph.  5  :  1,  2.  It  follows 
that  the  love  required  is  not  the  love 
of  complacency,  tliat  which  approves  of 
the  moral  character  of  all,  but  the  love 
of  benevolence,  which  desires  the  true 
welfare  of  all.  We  are  to  imitate  God 
so  far  as  a  son  may  imitate  a  father. 
We  are  not  to  usurp  a  father's  autlio- 
rity,  and  hence  we  are  not  to  sit  in 
judc^nent  over  others,  nor  execute  ycn- 
geance  on  others ;  but,  like  true  sons, 
we  are  to  imitate  our  Father  in  o-ood- 
ness  and  love. 

46.  Jesus  enforces  this  principle  of 
love  from  the  example  of  wicked  men. 
Tlie  sons  of  God  sliould  surely  exliibit  a 
higher  love  than  the  children  of  the  evil 
one.  If  they  love  only  those  loviug 
them,  what  reward  have  they?  What 
claim  have  they  to  extraordinary  ]iraise 
or  moral  approbation  ?  Do  not  even 
the  publicans  the  same  ?  Tlie  pHbli- 
<•«?/.<!,  or  the  collectors  of  revenue  and  taxes 
under  the  Roman  government,  consisted 
of  two  classes.  The  first  were  Roman 
knights,  who  levied  the  revenues  of  a 
large  district ;  the  second  were  subordi- 
nate collectors,  each  of  whom  was  re- 
quired to  pay  a  certain  sum  to  his  supe- 
rior, with  tlie  privilege  of  raising  as 
much  more  as  he  pleased  for  his  own 
benclit.  This  led  to  extortion  and  op- 
pression. Tlie  latter  class  were  the  pub- 
licans of  the  New  Testament.  They 
were  also  under  the  additional  reproach 
of  being  the  instruments  of  a  Gentile  or 
heathen  power  and  a  foreign  despotism. 
Hence  the  very  name  of  jjuhHran  was 
expressive  of  a  depraved  and  reckless 
character.  Jews  engaged  in  this  calling 
were  excluded  by  their  occupation  from 
respectable  society,  and  were  naturally 
thrown  into  that  of  wicked  and  disre- 
putable men.  This  explains  the  force  of 
the  phrase  so  frequently  used  in  the  Gos- 
pels, "publicans  and  sinners,"  cli.  9  :  11. 
To  exercise  no  higher  love  than  men  of 
the  most  degraded  character  surely  was 
unworthy  of  Christ's  disciples,  and  could 


not  be  followed  by  the  reward  which 
sliall  be  given  to  tlie  righteous. 

47.  Salute  your  brethren.  Jesus 
clianges  the  figure  Irom  love  to  mluting, 
ffrcdihg,  which  is  one  of  the  expressions 
of  love.  Salutation  among  the  Jews 
was  more  significant  than  among  us, 
denoting  marked  friendship  and  affec- 
tion, and  expressing  a  desire  for  the  di- 
vine blessing  to  rest  upon  the  person 
saluted,  as,  Blessed  be  thou  of  Jehovah ; 
may  Jehovah  be  with  thee.  Brethren. 
Not  merely  brothers  in  the  strict  sense, 
but  also  relatives,  friends,  and  fellow- 
countrjTnen.  The  Jews  did  not  salute 
Gentiles,  just  as  even  now,  in  the  east, 
Mohammedans  do  not  salute  Christians. 
If  you  only  do  this,  Avhat  do  ye  more 
and  better  than  the  won-t  of  men  ?  What 
do  ye  that  excels,  and  that  should  enti- 
tle you  to  special  regard?  Do  not 
even  the  publicans,  or  rather,  the 
heathen  so  ?  The  oldest  manu- 
scripts have  heathen  or  Gentiles  instead 
of  publicans.  This  only  varies  the  ex- 
pression, but  not  the  sense.  Jesus 
shows,  on  the  one  hand,  that  the  law  of 
love,  as  falsely  expounded  by  the  Phari- 
sees, was  nothing  more  than  that  of  the 
openly  wicked  ;  and,  on  the  other  hand, 
that  the  true  exposition  of  this  law  re- 
quired a  higher  and  holier  principle  than 
that  whichflowed  out  of  selfishness,  or 
mere  natural  affection. 

48.  Our  Lord  now  returns  to  the  di- 
vine example  set  forth  in  verse  45,  and 
exhorts  his  hearers  to  imitate  their 
Father  in  heaven,  who  is  perfect  in  love. 
He  does  not  simply  repeat  what  he  had 
said  before,  but  he"  gives  a  general  and 
comprehensive  rule'  for  hi.;  follower:-. 
Be  ye  therefore  perfect.  Take  God 
as  your  pattern,  your  model.  God  gives 
us  "a  perfect  standard  and  rule  of  life. 
Lev.  11 :  44  ;  1  Pet.  1 :  16.  To  be  pcrf  cl 
denotes  a  moral  completeness.  Thus, 
Paul  uses  the  word  to  denote  a  full,  com- 
plete s'irituil  growth,  contrasted  with 
infancv  and  childhood;    and   thus  it  is 


84 


MATTHEW     V 


A.D.  28. 


properly  translated  men  in  1  Cur.  14  :  20, 
and  fnll  cu/e  in  Heb.  5  :  14.  Compare 
Ejili'  4  :  l;i-lo  ;  1  Cor.  2  :  0.  The  Greek 
word,  like  our  vforA perjvd,  is  wonietiiacri 
used  in  a  relative,  and  sometimes  in  an 
absolute  seiue.  God  is  absolutely  per- 
feet,  always  full-grown  and  matured 
in  ail  his  perfeetions ;  but  man,  at  the 
best,  is  only  relatively  perfect.  Though 
he  may  have  arrived  at  spiritual  man- 
hood, there  is  still  an  opportunity  for 
growth  (Eph.  4  :  1-5) ;  though  he  enters 
heaven,  he  has  an  eternity  before  him  in 
which  to  expand  all  his  moral  and  spirit- 
ual powers,  and  to  increase  in  know- 
ledge, in  wisdom,  and  in  likeness  to  God. 
Tims  the  word  perfect,  when  applied 
to  men,  while  it  denotes  a  certain  com- 
pleteness and  maturity,  may  be  applied 
to  the  various  degrees  of  that  maturity. 
This  e.'cplains  how  Paul  could  speak  of 
himself  as  perfect,  when  just  before  he 
had  disclaimed  being  already  perfected, 
Phil.  3  :  12-15.  The  distinction  between 
the  relative  and  absolute  sense  of  the 
word  perfect  must  be  borne  in  mind  in 
the  passage  before  us,  "  Be  ye  therefore 
perfect,  even  as  your  Father  is  perfect." 
Let  it  be  your  aim  to  attain  to  the 
measure  of  the  stature  of  Christ's  full- 
ness, to  the  full  maturity  of  Christian 
manhood.  Imitate  the  perfections  of 
God,  which  are  to  be  imitated  by  his 
children;  especially  his  love,  which  was 
exercised  even  toward  his  enemies,  by 
the  gift  of  his  Son,  John  3  :  16.  Ancl 
especiallj'  bj'  faith  be  in  Christ,  per- 
fect and  complete  in  him,  who  is  made 
unto  us  righteousness,  sanctitication, 
and  redemption.  Col.  1  :  28 ;  1  Cor. 
1  :  30. 

The  exact  form  of  the  Greek  verb 
translated  be   ye   is   future.      Scholars 
are  very  generally  agreed  that  it  is  a 
future  used  imperatively,  or  at  least  it 
includes  an  imperative  sense,  and  that 
therefore  it  is  jiropcrly  translated  he  yc. 
This  is  sustained  by  the  passive  mean- 
ing of  the  Hebrew  future  in   the  ten 
commandments,  and  throughout  the  law 
of  Moses.     If,  iiowever,  it  includes  a  i 
future  sense  as  well  as  an  imperative,  it  j 
then  denotes  what  Christ's  disciples  are  i 
to  be  in  his  kingdom  and  service.     In  ' 
their  aims  and  efforts,  in  their  connec- 
tion   with    Christ    by    faith,    in    their 
growth  and  maturity,  and  in  their  final 
glorified  state,  they  are  to  be  and  they 
shall  be  perfect  and  complete  in  their 
being,   even  as   their  heavenly  Father 
is   perfect  and  complete  in   his   being. 


This  is  the  design,  will,  and  promise  of 
God  in  regard  to  his  children. 

Thus  in  several  instances  Jesus  ex- 
pounds tlie  law,  sliowing  its  deep  spiri- 
tual meaning.  It  is  only  by  resting  in 
the  perfect  work  of  Jesus,  who  hath  for 
us  brought  in  e\  erlasting  righteousness, 
that  we  can  rejoice  in  the  spirituality  of 
the  law,  and  become  followers  of  God 
as  dear  children.  Thenceforth,  the  law 
is  life,  and  his  commandments  are  not 
grievous,  1  John  5  :  3,  4. 


1.  It  is  fitting  at  times  to  preach  in 
the  fields  or  on  mountain  tops,  as  well 
as  in  houses  of  worship.  Ministers 
should  not  be  sticklers  in  regard  to 
times  and  places  of  preaching,  ver.  1. 

2.  "When  Jesus  opens  his  mouth, 
let  .us  open  our  hearts." — Heubner. 
Ver.  2  ;  Kev.  3  :  20. 

3.  True  haijpiness  is  very  different 
from  what  the  world  thinks  it  to  be. 
Its  seat  is  in  the  heart,  not  in  any 
external  condition,  vers.  3-12. 

4.  True  religion  makes  men  happy; 
and  none  can  be  truly  happy  without  it, 
vers.  3-12;  Eccl.  11  :  9;  12  :  13. 

5.  The  beatitudes  present  humiliation 
on  the  one  hand,  and  exaltation  on  tlie 
other;  with  present  happiness  ("Happy 
the  poor,"  etc.)  and  future  joy  and 
glory  ("they  shall,"  etc.),  vers.  3-12. 

6.  All  true  happiness  begins  with 
spiritual  poverty,  a  consciousness  of  a 
moral  deficiency  in  ourselves,  a  self-re- 
nunciation that  yields  the  heart  up  to 
Christ  and  the  claims  of  the  Gospel,  ver. 
3 ;  Ps.  51  :  17 ;  Isa.  57  :  15 ;  Luke  4  :  18. 

7.  The  traits  brought  to  view  in  the 
first  seven  beatitudes  are  blended  in 
Christian  character,  and  are  essential  to 
the  image  of  Christ,  vers.  3-9;  Phil.  2: 1-8. 

S.  True  happiness  is  increased  raihcr 
tlian  diminislied  by  the  opposition  and 
persecutions  of  men.  If  Christians 
have  internal  evidences  of  God's  favor, 
the  hatred  of  the  world  is  an  additional 
evidence.  They  are  the  companions  of 
jirophets,  and  shall  be  participators  in 
their  reward,  vers.  10-12. 

9.  By  manifesting  tlic  characteristics 
of  the  truly  happy.  Christians  become 
the  salt  of  the  earth,  and  the  lisrht  of 
the  world,  vers.  1:3-16;  Eph.  5  :  8-11. 

10.  It  is  the  design  of  God  that  Chris- 
tians should  exert  a  saving  and  preserv- 
ing influence  on  their  fellow-men ;  and 
if  thev  fail  of  this,  thev  liave  reason  t  / 


A.D.  28. 


MA'lTiiEW     VI. 


85 


fear  that  the  fjrace  of  (Jod  is  not  in 
tliem.  This  it*  spccialh-  true  of  tlu'Hi 
colk'ctivi'ly.  Th;it  laurc  ii,  or  that  i)iKly 
of  Chn.-iliun.s,  tliat  fail  oi  liiis  (.-ihI,  i.>  lilvc 
liiitclL'ss  salt,  and  i.s  unworthy  of  tiic 
Christian  nanu',  ver.  lo;  Kev.  ;J  :  1(). 

11.  It  is  God's  design,  also,  tiiat 
Christians  bliouid  be  seen;  they  are  the 
light  of  the  world,  a  city  set  on  a  liill. 
Tjie  world  are  looking  at  them ;  they 
can  not  be  hid ;  and  if  they  do  not  send 
fortli  the  light  of  truth,  they  belie  Chris- 
tian character,  disgrace  tlie  Christian 
name,  and  do  greater  injury  than  if  they 
had  never  professed  godliness,  vers.  14, 
15;  ITim.  6  :  11,  12. 

12.  Ciiristians  should  not  merely  be 
lights  (Phil.  2:  1.5),  but  by  being  united 
in  Christ  and  in  the  trutli,  should  be 
collectively  one  great  liglit,  rettecting 
the  pure  and  clear  light  of  their  Lord, 
ver.  14 ;  Eph.  4  :  14-16 ;  5  :  27. 

13.  Christian  example  comes  with 
convincing  power  to  the  hearts  of  men, 
and  is  adapted  to  lead  them  to  honor 
God,  ver.  16 ;  1  Cor.  14  :  25. 

14.  The  great  end  in  all  good  works 
should  be  the  glory  of  God,  ver.  16. 

15.  Christ  is  the  Lawgiver  of  his 
people,  vers.  17,  20,  22,  28,  etc. 

16.  Christ's  mission  was  in  harmony 
with  the  old  dispensation.  The  Gospel 
is  a  counterpart  of  the  law.  He  did 
not  lessen,  but  by  the  diffusion  of 
greater  liglit,  increased  moral  obligation. 
While  he  was  himself  the  substance 
of  all  that  was  transitory  in  tlie  law, 
all  that  was  imperishable  and  essential 
to  godliness,  he  incorporated  and  ex- 
pounded in  the  Gospel,  and  he  gives  all 
moral  requirements  a  practical  efficacy 
over  the  hearts  and  lives  of  men  bj^ 
leading  them  to  love  and  obev  them, 
ver.  17;  Eph.  2  :  15;  Col.  2  :  14;  Rom. 
3  :  31 ;  Heb.  10  :  16. 

17.  We  must  avoid  a  false  Christian 
liberty,  an  Antinomian  licentiousness, 
on  the  one  hand,  and  a  Pharisaical  self- 
righteousness,  on  the  other,  vers.  18-20. 

18.  We  ought  to  guard  against  the 
least  sins  as  well  as  the  greatest,  ver.  19. 

19.  Our  righteousness  must  not  con- 
sist in  mere  outward  observances,  nor 
merely  in  holding  scriptural  views  and 
doctrines,  but  in  spiritual  worship  and 
faith  in  Christ  who  is  the  end  of  the  law 
for  righteousness,  ver.  20 ;  John  4  :  20. 

20.  t)ur  Lord's  deep  and  spiritual  ex- 
position of  the  law  clearly  shows  that 
by  the  deeds  of  the  law  no  flesh  shall 
be  justified,  vers.  21^8 ;  Rom.  3  :  20. 

8 


21.  The  law  demands  conformity  of 
word  and  thought  as  well  as  of  deed. 
Tims,  it  forbids  unholy  wrath,  and  the 
nnchastity  of  the  eye  and  heart.  Anger 
is  a  great  sin  and  is  allied  to  niin-der ; 
obscene  words  and  actions  are  adultery, 
vers.  21-:j0;   Frov.  23  :  7. 

22.  V/e  should  seek  first  to  do  justice 
to  our  fellow-men,  if  we  would  be  ac- 
cepted of  (Tod,  vers.  25-26. 

23.  Present  duty  should  be  perform- 
ed at  once,  or  the  opportunity  may  be 
forever  lost,  ver.  25. 

24.  We  ought  to  resist  the  first  ap- 
proaches of  sin,  and  avoid  even  the 
appearance  of  e\il,  vers.  27-32. 

25.  Whatever  causes  us  to  sin  should 
t>e  renoiniced  and  forsaken  ;  and  though 
the  sacrifice  be  great,  it  will  result  in 
our  present  and  eternal  gain,  vers.  29, 
30 ;  ch.  16  :  26,  27 ;   1  Cor.  9  :  27. 

26.  All  swearing  in  common  conver- 
sation is  a  great  sin,  and  shows  great 
depravity  of  heart.  Official  and  judicial 
swearing  is  often  perverted  and  carried 
to  excess,  and  is  only  allowable  as  a 
necessity  for  preventing  a  greater  evil, 
and  when  imposed  by  adequate  author- 
ity, ver.s.  33-37. 

27.  We  must  not  imitate  the  world  in 
returning  evil  for  evil,  but  our  Heavenly 
Father  in  loving  our  enemies  and  doing 
them  the  highest  good.  A  revengefiU 
spirit  is  unchristian,  vers.  38-48. 

28.  Forgiving  injuries  instead  of 
avenging  them  is  a  mark  of  true  great- 
ness and  goodness,  A'crs.  38—42. 

29.  The  best  way  of  overcoming  evil 
is  with  good,  vers.  88-42 ;  Rom.  12  :  20, 
21. 

30.  It  is  the  glory  of  Christianity  that 
it  makes  mankind  a  common  brother- 
hood, and  that  it  is  the  only  religion 
that  demands  love  to  our  enemies. 
These  are  evidences  of  its  divine  origin, 
and  of  its  universal  adaptation  to  men, 
vers.  43,  44. 

31.  God  speaks  through  nature  to 
men.  He  teaches  lessons  of  love 
through  the  sunshine  and  the  rain,  vers. 
44,  4.51  Ps.  104  :  9-24. 

32.  The  liighest  perfection  shoidd  be 
our  constant  aim,  ver.  48 ;  Phil.  3  :  13, 
14  ;   1  John  2  :  1. 

CHAPTER  VI. 

Vers.  1-18.  Our  Lord  proceeds  to 

EXPOUND  PRACTICAL   PIETY  AND  TO  EN- 
FORCE THE  RIGHT  WAY  OF  PERFORMING 

RELiGioui   DUTIES.     Thest  should   be 


80 


MATTHEW    VI. 


A.D.  28. 


VI.  TAKE  heed  that  ye  do  not  your  ahns  [or, 
righteousness  ^]  before  men,  '  to  be  seen  of  them  : 
"'  otherwise  ye  have  no  reward  of  your  Father  which 
2  is  in  heaven.  Therefore  "  when  thou  doest  thine 
alms,  do  not  sound  a  trumpet  before  thee,  as  the 
hypocrites  do  in  the  synagogues  and  in  the  streets. 


h  Ge.  17. 1 ;  Le.  11. 
44;  Lk.  6.  36;  2 
Cor.  7.  1 ;  13.  9, 
11;  Phil.  3.  la- 
15;  Col.  1.  28;  4, 
12;  Jam.  1.  4  ;  : 
Pet.  1.  15,  16. 

i  Eph.  5.  1. 


done  not  to  be  seen  of  men,  but  from 
a  true  regard  to  God.  Thus  he  passe.s 
from  doctrine  to  practice,  and  from 
action  to  motive,  and  shows  in  this 
respect  the  hypocrisy  and  the  formality 
of  the  scribes  and  Pharisees. 

1.  Take  heed  that  ye  do  not  your 
alms.  Your  righteousness.  The  best 
Greek  manuscripts  have  instead  of  alms, 
righteotisuess  ;  the  latter  is  considered  the 
true  text  by  the  best  critics.  This  verse 
is  thus  a  general  introduction  to  what 
follows,  a  general  precept  as  to  right- 
eousness, right  doing,  or  conformity  to 
the  will  of  God,  with  special  reference 
here  to  religious  duties,  good  deeds. 
Take  heed,  be  careful  not  to  do  your  re- 
ligious duties,  your  good  deeds,  in  the 
sight  of  men.  "For  this  phraseology  in 
other  places,  see  Ps.  10(5  :  3 ;  Isa.  58  :  2 ; 
1  John  2  :  29;  3:7;  3  :  10.  The  word 
righteousness  is  also  a  connecting  liuk 
with  ver.  20  of  the  preceding  chapter. 
Jesus  had  already  sliown  how  the  right- 
eousness of  his  disciples  should  exceed 
that  of  the  scribes  and  Pharisees  in  re- 
gard to  doctrine  and  a  spiritual  obser- 
vance of  the  law,  and  now  he  is  about  to 
show  how  it  is  to  exceed  in  regard  to 
practical  piety  and  right  motives.  He 
notices  three  manifestations  of  this 
practical  righteousness :  alms-giving-, 
prayer,  and  fasting;  and  warns  them 
against  ostentation  in  their  perfor- 
m.mce.  They  were  to  let  their  light 
shine  (ch.  5  :  1(5),  but  not  to  make  a 
vain  display  of  their  good  deeds,  not  to 
do  them  before  men,  to  be  seen  of 
them,  as  a  show  to  be  gazed  at.  All  our 
duties  are  to  be  performed  to  God,  not 
to  men,  1  Cor.  10  :  31.  This  is  the  very 
opposite  of  all  formal  and  false  religions. 
Mrs.  Judson,  giving  some  account  of  tlie 
rtrst  Burman  convert,  says,  "  A  few 
days  ago  I  was  reading  with  him  Christ's 
Sermon  on  the  Mount.  He  was  deep- 
ly impressed  and  unusually  solemn. 
'These  words,'  said  he,  't^ike  hold  on 
my  very  heart ;  they  make  me  tremble. 
Here  God  commands  us  to  do  every 
thing  that  is  good  in  secret,  not  to  be 


seen  of  men.  How  unlike  our  religion 
is  this  !  When  Burmans  make  offeringa 
at  the  pagodas,  they  make  a  great  noise 
with  drums  and  musical  instruments, 
that  others  may  see  how  good  they  are. 
But  this  religion  makes  the  mind  fear 
God  ;  it  makes  it  of  its  own  accord  fear 
sin.'  " 

No  reward  of  your  Father.  You 
may  receive  the  applause  of  men,  but  you 

I  can  not  receive  the  approbation  and 
favor  of  God.     God  will  not  bless  those 

I  who  rob  him  of  that  which  is  his  due. 

I      2-4.    First  example.     In    regard    to 

:  giving  alms. 

I  2.  When  thou  doest  thine  alms. 
Thine  acts  of  mercy  to'.vard  the  poor, 
in  relieving  want ;  acts  of  charity.     The 

'  change  from  ye  in  the  preceding  verse 
to  thou  in  this  is  worthy  of  notice, 
indicating  that  each  one  should  engage 
in  this  work  individually  and  personally. 
Our  Lord  presupposes  that  his  disciples 
would  give  alms,  and  therefore  he  sim- 
ply gives  direction  as  to  the  manner  of 
doing  it.  The  Jew  gave  one  tenth  of 
his  income;  the  Christian,  with  his 
greater  blessings  and  privileges,  should 
not  fall  beliind  him. 

Do  not  sound  a  trumpet.  A 
figurative  expression,  meaning  to  make 
a  great  dUqiJay,  to  attrat^t  attention.  Some 
suppose  that  the  Pharisees  gathered  the 
poor  together  by  sounding  a  trumpet, 
but  there  is  no  evidence  of  such  a  prac- 
tice. Others  seek  an  explanation  in  the 
modern  custom  of  beggars  in  the  east, 
who  blow  a  trumpet  before  him  from 
wiiom  they  ask  alms ;  but  there  is  no 
evidence  of  such  a  custom  existing 
among  the  Jews  of  our  Savior's  day. 
And  others  think  there  is  an  allusion 
to  the  trumpet-shaped  money-boxes, 
and  to  the  ringing  of  the  coin  as  it  fell 
into  them ;  but  this  is  both  far-fetched 
and  unnatural.  The  language  of  our 
Lord  here  is  evidently  figurative,  repre- 
senting;' a  boastful  and  ostentatious  dis- 
play. Hypocrites.  They  who,  like 
stage  actors,  assume  characters  that  do 

not  belong  to  them — dissemblers,  faLw 


A.D.  28. 


MATTHEW    VI. 


87 


that  they  may  liave  glory  of  men.  Verily  I  say 
unto  you,  They  have  their  reward.  But  when  thou 
doest  alms,  let  not  thy  left  hand  know  what  thy 
right  hand  doeth  :  that  thine  alms  may  be  in  secret : 
and  thy  Father  "which  seeth  in  secret  himself 
P  shall  reward  thee  openly. 

And  when  thou  prayest,  thou  shalt  not  be  'i  as  the 
hypocrites  are :  for  they  love  to  pray  standing  in 
the  synagogues  and  in  the  corners  of  the  streets, 


"Ps.  112.  9;  Dan. 

4.  27 ;  2  Cor.  9.  9, 

10. 
'  ch.     23.     5,    28; 

John  12.  43. 
"  eh.  10.  41,  42. 
"  Ro.  12.  8. 

"  Jer.  17.  10. 

P  1  Sam.  2.  30 ;  Lk. 

8.  17;  14.  14. 
1  Job  27.  8-10;  Is. 

1.  10-15. 


pretenders.  The  scribes  and  Pharisees 
were  of  this  class,  ch.  5  :  20 ;  23  :  13-15. 
In  the  synagogue.  Where  alms  were 
deposited  at  their  rclit^ious  gatherings. 
See  ch.  4  :  23.     In  the  streets,  where 

fifts  might  be  bestowed  upon  beggars. 
'hiis,  tlfey  sought  the  pubUc  religious 
assemblies  and  the  crowded  thorough- 
fares (Acts  9  :  11)  for  the  display'of 
their  chanties,  in  order  that  they  might 
have  glory,  be  flattered  in  i)ublic, 
applauded  of  men.  They  have 
their  reward.  More  correctly,  thvij 
have  in  full  their  reward.  They  seek  the 
applause  of  men,  and  they  already  have 
it ;  their  reward  is  in  full,  complete ; 
and  they  will  get  no  more,  Luke  IG: 
25. 

3.  Let  not  thy  left  hand  know. 
This  seems  to  be  a  proverbial  expression 
implying  privacy,  and  especially  such 
an  absence  of  ostentation  that  even  one 
member  of  the  body  should  not  know 
what  another  did.  Be  modest,  quiet, 
and  noiseless  in  doing  alms,  and  make 
no  eflbrtto  have  them  known  abroad. 
"  For  if  it  be  possible  to  be  thyself  un- 
aware, let  it  be  your  desire  to  escape 
the  notice,  if  you  can,  of  even  the  hands 
that  give." — Chrysostom.  The  spirit 
of  this  injunction  can  be  carried  out  even 
in  those  cases  where  it  may  be  necessary 
to  give  alms  in  public,  to  excite  others. 
The  contrast  here  between  the  Pharisaic 
and  the  Christian  mode  of  giving  alms 
is  brought  out  not  only  by  thts  pro- 
verbial expression,  but  also  by  the  pro- 
noun at  the  beginning  of  the  verse, 
which  is  emphatic  in  the  original.  But 
when  THOU  doest  alms. 

4.  That  thine  alms.  Implying 
more  than  a  mere  result,  a  purpose,  an 
aim  at  privacy,  an  avoidance  of  notoriety. 
In  secret.  Literally,  m  the  secret  place, 
where  you  will  not  be  seen  of  others. 
Thy  Father.  Despagne  observes  that 
to    say  in    the  singular  "my  Father'''' 


belongs  only  to  the  Only  Begotten ;  but 
"thy  Father^''  is  said  to  the  faithful 
also;  Father;  or  our  Father,  by  the 
faithful.  See  ver.  9;  John  20  :  17. 
Seeth  in  secret.  As  well  as  in  pub- 
lic ;  in  the  darkness  as  well  as  in  the 
light,  Ps.  139  :  12.  Shall  reward 
thee.  Himself  and  ope)ily  (also  in  vers. 
6  and  18)  are  omitted  by  most  of  the 
latest  critics,  on  the  testimony  of  the 
oldest  manuscripts  and  other  ancient 
authorities.  The  reward  is  thus  not 
limited  to  any  time  or  way.  God  will 
reward  as  he  sees  best,  both  in  this 
world  and  in  the  next.  A  good  man 
will  generally  be  known  as  such,  with- 
out any  effort  of  his  own  to  make  it 
known.  The  reward,  too,  will  be  re- 
ceived in  his  own  soul  at  the  time  of 
performing  the  duty  ;  and  especially  at 
the  fhial  judgment,  ch.  25  :  34-40 ;  Luke 
14  :  14 ;  1  Tim.  5  :  25.  Not  even  a  cup 
of  cold  water  given  in  the  right  spirit 
will  lose  its  reward. 

5-13.  Second  example.  In  regard  to 
prayer. 

5.  They  who  pray  to  be  seen  of  men 
are  evidently  hypocrites;  for  prayer 
is  from  its  very  uatin-e  addressed  not  to 
men,  but  to  God.  Jesus  assumes  that 
his  disciples  would  pray.  When  thou 
prayest;  rather.  When  ye  pray.  Prayer 
is  the  Christian's  vital  breath.  Stand- 
ing. The  usual  posture  of  the  Jews 
in  prayer  (1  Sam.  1  :  26;  1  Kings  8  : 
22;  Luke  18  :  11),  as  also  of  the  Mo- 
hammedans of  the  present  day.  Our 
Lord  does  not  condemn  the  posture, 
but  the  ostentation,  and  the  love  of  it, 
which  showed  a  depraved  heart.  The 
publican  prayed  standing  (Luke  18  :  13), 
and  this  posture  was  frequent  among 
early  Christians  as  well  as  kneeling, 
Mark  11  :  25 ;  Acts  9  :  40 ;  20  :  36 ;  21 : 
5.  The  synagogues  were  proper 
places  of  devotion,  but  were  used  bj' 
the  hypocrites  for  displaying  their  for- 


88 


MATTHEW    VI. 


A.D.  28. 


that  they  may  be  seen  of  men.     Verily,  I  say  unto 

6  you,  They  have  tl  ir  reward.  But  thou,  when  thou 
prayest,  '  enter  into  thy  closet,  and  when  thou  hast 
shut  thy  door,  pray  to  thy  Father  which  is  in 
secret ;  and  thy  Father  which  seeth  in  secret  shall 
reward  thee  openly. 

7  But  when  ye  pray,  ^  use  not  vain  repetitions,  as 
the  heathen  do :  '  for  they  think  that  they  shall  be 


ch.  14.  23 ;  Ge. 
32.  24;  2  Ki.  4. 
33 ;  Ac.  10.  9. 


Ecc.  5.  2. 

1  Ki.  18.  2fi,  29; 

Ac.  19.  34. 


mal    worship.     The   corner    of  the 

streets,  the  widest  and  most  frequent- 
ed tlioroughfares,  were  tinely  adapted 
for  a  vain  display,  but  most  unsuited  for 
devotion.  The  Jews  observed  stated 
hours  of  prayer.  The  Scriptures  men- 
tion three :  the  third  hour,  answering  to 
our  nine  o'clock,  wiien  the  morning 
sacritice  was  offered ;  tlie  sixth  hour,  at 
wliicli  Peter  prayed  on  the  house-top, 
Acts  10  :  9;  and  tlie  ninth  hour,  at 
whicli  time  Peter  and  John  went  up 
to  the  temple,  Acts  3  :  1.  Compare  Ps. 
55  :  17,  and  Dan.  6 :  10.  The  hypocrites 
probably  took  care  to  be  in  the  .syna- 
gogues or  on  the  corners  of  the  streets 
at  tlie  hours  of  prayer,  so  as  to  perforin 
their  devotions  in  the  most  public  man- 
ner. Thus  they  appeared  to  men  to 
pray ;  but  it  was  only  prayer  in  name, 
not  in  reality.  Their  reward  is  re- 
ceived in  full  in  the  praise  of  men.  Sec 
ver.  2. 

6.  When  thou  prayest.  As  an  in- 
dividual ;  a  change  liere  to  the  singular 
from  the  plural  ye,  of  the  last  verse. 
Enter  into  thy  closet.  The  Greek 
word  translated  closet  means  literally 
a  store-room,  and  hence  a  place  of  pri- 
vacy. The  Jews  had  their  place  of 
retirement,  an  upper  room,  where  they 
could  pray  with  the  utmost  secrecy. 
This  was  called  the  upper  chamber 
{viepHoi'),  Acts  1  :  13;  9  :  37;  30  :  8. 
A  word  of  more  general  application  is 
here  used,  which  may  include  not  only 
the  upper  chamber  of  the  Jew,  but 
also  any  retired  room  or  place.  Every 
Christian  should  have  his  closet.  The 
desire  and  love  for  prayer  will  prepare 
the  way  for  selecting  a  closet,  even 
under  the  most  disadvantageous  cir- 
cumstances. Jesus  arose  a  great  while 
before  day,  and  went  into  a  solitary 
place  and  prayed.  Shut  thy  door. 
This  is  expressive  of  the  strictest  ])ri- 
vacy,  in  opposition  to  the  ostentation 
of  the  Pharisees.  The  discourse  is  not 
aimed  against  social  or  public  pmyer. 


but  against  display  in  prayer.  While  our 
Lord  is  doubtless  treating  especially  of 
private  prayer,  which  should  not  be 
performed  in  public  places,  yet  the 
manner  and  spirit  which  he  enjoins 
should  be  carried  into  all  kinds  of 
prayer.  "  The  heart  is  the  closet  into 
which  we  should  retire  and  shut  the 
door,  even  in  public  praver." — Qcesnel. 
Ps.  4  :  5.  Thy  Father,  Avho  both  is. 
and  seeth  in  secret,  shall  reward 
thee.  Both  here  and  hereafter.  See 
ver.  4;  Acts  10  :  4;  Luke  12  :  2.  Thus 
our  Savior  teaches  that  ^)rayer  should  be 
performed  to  God,  not  to  men. 

7.  When  ye  pray.  Mark  the 
change  to  the  plural.  The  best  expla- 
nation of  this,  as  well  as  of  the  plural 
form  throughout  the  Lord's  Prayer,  is 
that  Jesus  now  proceeds  to  speak  of 
prayer  in  general,  whether  private, 
family,  social,  or  public.  He  warns 
airainst  heathenish  abuses.  Tain  repe- 
titions. The  word  in  the  original  oc- 
curs only  here  in  the  New  Testament, 
and  has  been  thought  by  many  to  be  de- 
rived from  Battus,"a  Cyrenian  king  and 
stiimmerer,  or  from  a  poet  of  that  name, 
whose  poems  were  full  of  repetitions. 
More  likely  it  was  formed  from  the 
imitation  oif  the  natural  sound  in  stam- 
mering and  babbling.  It  meiins  u;:.ing 
many  words  and  empty  repetitions. 
Two  remarkable  examples  of  this 
heathen  practice  are  found  in  Scrip- 
ture ;  that  of  the  priests  of  Baal  in  Eli- 
jah's day,  who  "called  on  the  name  of 
Baal  from  nioniing  even  until  noon, 
saying,  O  Baal,  hear  us"  (1  Kings  18: 
26);  and  that  of  the  worshipers  of 
Diana  at  Ephesus  in  Paul's  day,  who 
for  the  space  of  two  hours  cried  out 
with  one  voice,  "Great  is  Diana  of 
the  Ephesians,"  Acts  19  :  34.  The 
repeating  of  the  same  petition  many 
times  is  still  common  in  the  Ea.st,  both 
among  Mohammedans  and  nominal 
Christians.  They  did  this  because  tliey 
thought    thev  would    be    heard    for 


A.D.  28. 


MATTHEW    VI. 


89 


8  heard  for  their  much  speaking.  Be  not  ye  therefore 
like  unto  them  :  for  "  your  Father  knoweth  what 
things  ye  have  need  of,  before  ye  ask  him. 

9  After  this  manner  therefore  pray  ye  :  "  Our  Fatlier 
which  art  in  lieaven,  Hallowed  be  thy  name.     Thy 


10 


Ps.  69.  17-19. 


Lk.  11.  2-4. 


their  much  speaking.  Deep  and  in- 
tense fecliugri  nmy  lead  lo  repetition,  or 
to  spending  wiiule  niglils  in  prayer.  Matt. 
26  :  44 ;  Luke  (5:1:;;;  '^  Cor.  12  :  8.  In 
such  cases  there  are  no  vain,  repetitions, 
no  dependence  on  niucli  sjjeaking  or  the 
length  of  the  prayer ;  but  tlie  earnest 
wrestling  of  the  soul  which  prevails, 
saying,  "  I  will  not  let  thee  go,  except 
thou  bless  me,"  Gen.  32  :  26.  The 
Jews  needed  the  caution  of  our  Savior, 
Mark  13  :  40.  The  Jewish  rabbins  had 
a  maxim  that "  every  one  tliat  multiplies 
prayer  is  heard,  and  that  tlie  praj'cr 
which  is  long  shall  not  return  empty." 
Christ's  disciples  also,  in  every  age, 
need  the  caution.  One  of  the  most  com- 
mon errors  of  a  corrupt  Christianity 
has  been  that  which  our  Lord  here  con- 
demns. 

8.  Further  reasons  for  avoiding  vain 
repetitions  in  prayer.  The  practice 
rests  on  ignorance  and  superstition.  It 
is  heathenish.  It  becomes  not  the 
Christian  to  be  like  the  ignorant  and 
Buperstitious  worshiper  of  false  gods. 
God  also  knoweth  what  thinsrs  ye 
have  need  of  before  ye  ask  him. 
Prayer  is  not  to  instruct  nor  to  inform 
God ;  it  is  to  worship  him.  If  God 
needs  not  to  be  informed  of  our  wants, 
much  less  does  he  need  a  vain  repetition 
of  them. 

9.  In  contrast  to  ostentatious  and 
unmeaning  prayers,  our  Lord  gives  one 
which  is  a  model  for  simplicity,  con- 
ciseness, and  fullness  of  meaning.  This 
has  long  been  styled  by  way  of  emi- 
nence, The  Lord's  Pkayek.  After 
this  manner,  therefore,  pray  ye. 
Thus  pray  ye ;  after  this  model ;  not  as 
a  form  to  be  adhered  to  strictly,  but  as 
one  which  may  be  used,  and  which  will 
serve  as  a  specimen  of  acceptable 
prayer.  That  our  Lord  did  not  give 
this  as  a  form  of  prayer  to  be  strictly 
and  of  necessity  used  by  his  followers 
appears:  1st,  He  nowhere  intimates 
any  such  purpose;  2d,  The  one  in 
Luke  is  an  equally  authoritative  form, 
yet  with  important  variations  from  the 
one  here  given  (see  Luke  11  :  2-4); 
3d,  We  do  not  find  an  instance  where 


Jesus  used  this  prayer  or  any  other  as  a 
form;  4th,  John  IB  :  23,  24  is  against 
the  suppositidu ;  5th,  In  none  of  the 
recorded  jirayei-s  of  the  apostles  do  we 
1  nd  a  single  repetition  of  this  prayer; 
Gtli,  We  land  no  trace  of  its  use  among 
the  primitive  churches.  Tholuck  re- 
marks, "  It  dues  not  occur  in  the  Acts, 
nor  in  any  writer  before  the  third 
century." 

There  is  no  good  ground  for  s-aying, 
with  some,  that  our  Lord  took  most  of 
this  prayer  from  Jewish  forms.  Doubt- 
less it  embodied  petitions,  in  essence, 
of  saints  in  previous  ages;  yet  Jesus 
needed  not  to  select  from  these,  but 
could  draw  from  the  riclmess  of  him- 
self, in  whom  were  all  the  treasures  of 
wisdom  and  knowledge. 

The  Lord's  Prayer  is  commonly  ar- 
ranged into  three  parts,  the  inirodtw- 
turn,  the  petiiiMis,  and  the  ciniclusiMi. 
The  petitions,  consisting  of  six  in  num- 
ber, may  be  divided  into  two  classes  of 
three  each,  the  tirst  class  relating  to 
God,  his  name,  his  kingdom,  his  will ; 
the  second  to  cnrselves,  our  daily  want 
and  dependence  on  the  Divine  bounty, 
our  sins  and  need  of  pardon,  our 
dangers  and  need  of  protection.  The 
use  of  the  plural  teaches  us  to  pray  for 
others  as  avcII  as  for  ourselves.  It  is  a 
striking  feature  of  this  model  prayer 
that  it  begins  with  God's  glory,  and 
then  passes  to  the  wants  and  necessities 
of  the  suppliant  himself.  The  latter 
should  ever  be  subordinate  to  the 
former. 

Our  Father.  As  Creator  (Mai.  2  : 
10;  Isa.  64:  8);  as  Preserver  (Ps.  145: 
16) ;  by  adoption,  Rom.  8:15;  Eph.  1 :  5. 
He  is  the  Father  of  the  whole  race  (Acts 
17 :  26),  and  especially  of  all  his  spiritual 
children,  Isa.  63  :  16.  This  relation 
between  God  and  his  people,  though 
recognized  in  the  Old  Testament,  is 
more  fully  revealed  in  the  New,  Rom. 
8  :  17.  Whoever  truly  utters  this 
prayer  acknowledges  these  great  truths. 
Who  art  in  heaven.  Literally,  in 
the  heavenn,  a  HebraUtic  usage  of  this 
word,  frequent  in  the  New  Testament, 
meaning  simply  heaveii.    In  contrast  to 


90 


MATTHEW    VI. 


A.D.  ija 


kingdom  come.     Thy  will  l>e  done,  in  earth  as  it  is 

11  in  heaven.     Give  us  this  day  our  daily  bread.     And 

forgive  us  our  debts,   as  we  forgive  our  debtors. 


frail  earthly  parents,  God  is  our  Father 
in  heaven,  which  is  the  throne  of  his 
glory  (Isa.  66  :  1)  and  the  portion  of  his 
children,  1  Pet.  1  :  3-5.  Though  God 
is  everywliere,  he  is  more  immediately 
present  in  lieaven.  Acts  7  :  .%,  56. 
Where  this  is,  we  know  not.  Astrono- 
mers suppose  a  centre  of  tlie  vast  system 
of  worlds,  and  that  centre  m.iy  be  the 
capital  of  the  universe,  "  Ua'  third 
heaven,"  where  God  dwells.  Hallow- 
ed be  thy  name.  Sanctified,  revered, 
held  sacred  thy  name ;  in  the  thouglits 
of  our  hearts  (1  Pet.  3  :  15),  by  the 
words  of  our  lips,  and  by  the  works  of 
our  hands ;  everywhere  and  bj'  all,  1 
Cor.  10  :  31.  By  name  is  meant  not 
merely  the  appellation  by  which  God  is 
known,  Jehovah,  but  also  his  Beinij 
which  his  name  represents,  as  revealed 
in  his  word.  Let  thy  whole  Being,  thy 
revealed  perfections,  be  held  in  holy 
reverence. 

10.  Closely  connected  with  the  last 
petition  are  the  two  that  follow.  In  the 
answer  of  them,  the  name  of  God  is 
hallowed.  Thy  kingdom  come. 
The  reigii  of  God,  the  adi/imist ration,  or 
kUujdotn  of  the  Messiah.  See  ch.  3  :  2. 
This  petition  embraces  the  full  accom- 
plishment of  the  kingdom  of  God, 
which  has  its  seat  in  the  heart,  and  also 
all  the  events  which  are  necessary  to 
this  glorious  result.  The  kingdom  of 
grace  here  and  of  glory  hereafter,  in  all 
the  successive  steps  till  God  will  be  all 
in  all,  1  Cor.  15  :  28.  The  meaning  of 
this  petition  varies,  therefore,  according 
to  the  state  and  progress  of   Christ's 

I  kingdom. 

I  Thy  Avill  be  done.  Will  here 
means  tliat  which  is  willed ;  purposes, 
commands.  Let  thy  purposes  be  ac- 
complished, and  thy  commands  be 
obeyed.  Then  will  God's  name  be 
everywhere  hallowed,  and  the  Messiah's 
kingdom  will  fully  come  in  the  hearts 
and  lives  of  men. 

In  earth  as  it  is  in  heaven.  Li- 
terally, As  ill  heaven,  so  also  on  the  earth. 
As  submissively,  as  cheerfully,  :is  fully, 
and  as  universally.  As  it  is  done  l)y  an- 
gels, so  may  it  be  done  by  men.  Thus  are 
we  taught  to  pray,  and  "consequently  to 
expect  and  to  labor,  for  the  exteusion  of 


Christ's  kingdom  over  the  whole  world. 
In  harmony  with  this  is  the  last  com- 
mission, ch.  28  :  19,  20;  and  hence  the 
missionary  enterprises  for  preaching 
the  Gospel  to  the  heathen,  and  to  the 
spiritually  destitute  everywhere.  Every 
Christian  in  some  sense  should  be  a 
missionary. 

11.  Our  daily  bread.  The  food, 
sustenance  re()uired  for  this  day. 
The  meaning  is  not  materially  different 
if  we  translate,  with  some, '"  Give  us 
this  day  our  needful  bread."  But  the 
translations  of  some  others,  "Give  us 
to-day  the  bread  of  to-morrow,''''  or  "our 
future  bread,''''  are  founded  on  very 
doubtful  philological  grounds,  incon- 
sistent with  our  Savior's  exhortation  in 
ver.  34,  and  unsuited  to  the  petition  it- 
self. It  should  be  noted  that  thif  daij 
can  not  here  mean  day  by  day.  The 
Lord  gave  daily  manna  to  the  Israelites, 
E.K.  16  :  4,  21.  Compare  Agur's  prayer, 
"  Feed  me  with  food  convenient  (suffi- 
cient) for  me,"  Pro  v.  30  :  8,  9.  Bread 
here  refers  primarily  to  nourishment 
for  the  body ;  yet  as  we  are  made  up  of 
body  and  soul  we  should  not  restrict  it 
to  material  food,  but  extend  it  also  to 
the  bread  of  eternal  hfe  (John  6  :  34), 
to  heavenly  and  spiritual  nourishment. 
Compare  Dr.  Conant's  able  note  on  this 
verse,  Ma'thetv,  etc  ,  p.  30. 

12.  Debts.  According  to  an  Ararase- 
an  conception  (the  Aram;ean  was  the 
vernacular  language  of  Jews  in  our 
Savior's  day),  s-in  is  here  represented  as  a 
debt.  The  supreme  love  and  service  of 
our  hearts  belong  rightfully  to  God. 
So  far  as  we  come  short  of  this  are  we 
debtors  to  God,  and  guilty  of  a  breacli 
of  moral  obligation.  Divine  justice  has 
claims  upon  us,  and  we  are  exposed  to 
the  penalty,  which  we  must  bear  unless 
satisfaction  is  made  to  God,  either  by 
discharging  the  obligation  and  repair- 
ing the  wrong  done,  or  by  an  atonement 
which  is  acceptable  to  him  as  an  infinite- 
ly just  and  holy  Being.  As  the  latter  is 
the  only  way  in  which  our  sins  can  be 
forgiven,  and  tis  Christ  has  provided  this 
way  by  the  sacrifice  of  himself  and  his 
perfect  righteousness,  therefore  only 
the  believer  in  Jesus  can  truly  ofifer 
the   pmyer,  Forgive  its  our  debtt.      As 


A.D.  5io. 


MATTHEW    VI. 


JU 


13  And  lead  us  not  into  temptation,  but  deliver  us  ,           ,     ^ 

e                   -1        vTTi         XI-          •       xi        1   ■         1                     1     ii  y  1  C'hr.  29.  11.  12. 

from   evil,     ^ror  tlune   is   the  kingdom,   and   the  «  p^.  4i.  la;  ijeut. 

14  power,  and   the  glory,  forever.     ^  Amen.     "For  if  27.10. 


we  forgive  our  debtors.  In  like 
manner  as  we  lorgive  tin).->u  wlio  fail 
to  meet  their  moral  ol)li<;ati()ns  to  lis. 
It  is  the  duty  of  every  one  to  love  his 
neighbor  as  himself.  In  so  far  as  he 
fails  of  this  he  is  a  debtor,  a  delinquent. 
Thus  are  we  taught  to  ask  that  God 
would  bestow  forgiveness  upon  us  in 
like  manner  as  we  exercise  the  spirit  of 
forgiveness  toward  others.  If  we  are 
uutorgiving,  what  is  the  petition  but 
asking  God  to  withhold  forgiveness 
from  us ;  but  if  we  tind  a  readiness  with- 
in ourselves  to  forgive  the  faults  and 
shorteomings  of  others,  then  may  we 
feel  the  assurance  that  God  for  Christ's 
sake  will  also  forgive  us. 

13.  The  sixth  petition.  Tempta- 
tion means  originally  trial^  and  is  par- 
ticularly applied  to  nu)ral  trial,  or  to  the 
test  of  a  person's  character  or  faith  (1 
Pet.  4  :  12),  and  in  a  stronger  sense  to 
the  trial  of  one's  virtue,  a  direct  solici- 
tation to  sin,  Luke  4  :  13 ;  1  Tim.  6  :  9. 
In  the  latter  sense,  God  is  said  to  tempt 
no  man  (James  1  :  13),  yet  he  may  be 
said  to  do  that  which  he  permits  (com- 
pare 2  Sam.  -24  :  1  and  1  Chron.  21  :  1); 
but  in  the  former  senses  he  does  tempi 
or  prove  men,  and  especiallv  his  chil- 
dren. Gen.  22  :  1 ;  Ex.  15  :  25 ;  Deut. 
13  :  3.  Temptation  here  means  those 
trials  which  may  lead  to  the  commis- 
sion of  sin ;  and  hence  the  prayer. 
Lead  us  not ;  permit  not  Satan 
(Job  1  :  12;  2  :  6)  nor  others  to  do 
it,  but  so  arrange  circumstances  as  not 
to  involve  us  in  such  peril.  As  all 
affairs  of  life  are  under  (iod's  control, 
so  he  may  be  said  to  bring  into  tempta- 
tion ;  that  is,  so  to  order  events  that  we 
may  be  liable  and  in  great  danger  of 
sinning,  without  compelling  us  to  do 
so.  But  whatever  the  temptations  God 
in  his  Providence  may  bring  uv>on  us, 
he  Avill  give  a  way  of  escape,  1  Cor.  10: 
13.  This  prayer,  "like  all  others,  is  to  be 
offered  in  submission  to  the  will  of  God, 
Matt.  26  :  39. 

But  deliver  us  from  evil.  This 
with  the  ]ireceding  words  form  two 
sides  of  one  petition,  one  in  contrast 
to  the  other,  and  both  making  it  com- 
plete. The  general  idea  may  be  thus 
expressed,  "Lead  us  not  into  tempta- 


tion which  exposes  us  to  sin,  but  deliver 
us  from  evil  altoi;ether."  Eeil  is  the 
abstract  noun,  and  slioukl  not  lie  limited 
to  "the  evil  one,"  as  it  includes  what- 
ever is  morally  evil,  in  every  form.  The 
petition  looks  forward  to  a  complete 
deliverance  from  sin  and  all  its  conse- 
quences.    Compare  Rom.  8  :  23. 

But  the  Revised  and  the  Improved 
versions,  render,  the  eril  one,  putting 
the  evil,  as  the  alternative  reading,  in 
the  margin.  The  word  thus  translated 
is  not  the  usual  appellation  of  Satan  in 
the  New  Testament,  the  only  undoulited 
example  in  the  Gospels  being  in  Matt. 
13  :  19  ;  nor  is  it  applied  to  him  in  the 
Septuagint  versiim  of  the  Old  Testa- 
ment. The  Greek  Fathers,  however, 
unanimously  prefer  "  the  evil  one." 
Their  historical  and  exegetical  trust- 
worthiness may  be  questioned.  But 
let  us  turn  to  the  whole  petition.  The 
first  clause,  "  Bring  us  not  into  tempta- 
tion," naturally  sugsjests  not  Satan 
merely,  but  all  exposures  to  sin.  What 
follows,  "but  deliver  us  from  evil,"  is 
not  a  separate  petition,  hut  is  antitheti- 
cal, and  further  unfolds  the  petition 
itself,  referring  to  evil  in  general,  in- 
cluding the  evil  one.  I  prefer  there- 
fore to  retain  "evil"  in  the  text,  and 
place  "evil  one"  in  the  margin.  See 
Appendix  at  end  of  volume.  The  dox- 
ology,  For  thine,  etc.,  is  omitted  by 
the  best  critical  authorities.  Probably 
inserted  from  the  ecclesiastical  liturgies 
about  the  fourlh  century.  Some  trace  it 
to  1  Chron.  29  :  11,  while  others  find  the 
germ,  as  they  suppose,  in  2  Tim.  4  :  18. 

14,  15.  A  reason  for  the  restric- 
tion in  ver.  12.  The  forgiveness  of  in- 
juries is  necessary  to  the  acceptance 
of  our  prayers.  If  we  desire  forgive- 
ness from  God,  against  whom  we  are 
so  great  sinners,  it  becomes  us  to  ex- 
ercise it  toward  our  fellow-men,  whose 
offenses  against  us  are  comparatively 
trilling.  If  they  seek  mercy  in  vain 
from  us,  how  shall  we  obtain  it  from 
God?  eh.  18  :  23-35.  The  spirit  of 
forgiveness  is  essential  to  acceptable 
prayer,  and  is  an  evidence  of  forgiven 
sin.  It  is  no  arbitrary  condition,  but 
so  inseparable  from  right  feeling  that 
Go4  conducts  himself  toward  us  ac- 


92 


MATTHEW    VI. 


A.D.  2S. 


ye   forgive    men    their    trespasses,    your   heavenly 

15  Father  will  also  forgive  you:  but  ''if  ye  forgive  not 
men  their  trespasses,  neither  will  your  Father  for- 
give your  trespasses. 

16  Moreover  "  when  ye  fast,  be  not,  as  the  hypocrites, 
of  a  sad  countenance  :  for  they  disfigure  their  faces, 
that  they  may  appear  unto  men  to  fast.     Verily,  I 

17  say  unto  you,  They  have  their  reward.  But  thou, 
when  thou  fastest,  ''  anoint  thine  head,  and  wasli  thy 

18  face;  that  thou  appear  not  unto  men  to  fast,  '^but 
unto  thy  Father  which  is  in  secret :  and  thy  Father, 
wliich  seeth  in  secret,  shall  reward  thee  openly. 


'ch.  7.  2;   Mk.  11. 

25.  26  ;    Eph.   4. 

32. 
'  ch.  18.  35. 


Is.  58.  3-5. 


•iRu.  3.  3:    Dan. 

10.  2,  3. 
"  Zee.  7.  3-6 ;  Col. 

3.23. 


cording  to  the  spirit  we  clierisli,  Ps. 
18  :  2.%  26.  Judgment  witliout  mercy 
is  for  liim  who  shows  no  mercy. 

Trespasses.  Tlie  figure  is  here 
changed  from  that  of  debt  (ver.  12)  to 
that  of  a  lapse,  fall,  orfal.se  step.  Sin  may 
be  considered  either  as  debt  due  to  God, 
or  as  a  fall  from  the  straight  line  of 
moral  rectitude. 

16-18.  Tliird  example.  In  regard  to 
fasting. 

16.  Jesus  opposes  the  formal  fasting 
of  the  hypocrites,  aud  exhorts  his  dis- 
ciples to  seeic  the  reality  inotead  of 
mere  appearance.  He  talics  it  for 
granted  that  his  disciples  would  fast, 
when  ye  fast.  He  refers  especially 
to  private  fa-sting;  notice,  in  this  con- 
nection, the  change  from  plural  to 
singular  in  the  next  verse,  "But  thou 
when  thou  fastest."  The  Pharisees 
fasted  twice  in  the  week  (Luke  18 : 
12),  presenting  in  public  a  sad,  worn, 
negligent  countenance  and  dress,  in 
order  that  they  might  be  regarded  as 
persons  of  superior  holiness.  Sec  on 
ch.  9  :  14. 

Sad  conntenance.  A  sour,  sullen, 
morose  appearance.  To  assume  expres- 
sions of  sorrow  for  the  purpose  of 
show  is  hypocrisy;  but  a  solemn  ex- 
pression of  countenance  is  becoming 
solemn  and  serious  feelings.  What  he 
means  by  "sad  countenance"  is  further 
explained  by  what  follows:  for  they 
disfigure  their  faces,  by  putting 
ashes  on  their  faces,  neglecting  the 
ordinary  washing  and  anointing,  and 
the  dressino;  of  the  hair  and  "beard. 
Compare  Dan.  10  :  :3;  Jon.  3  :  5,  6. 
All  this  they  did  for  ostentation,  that 
thcv  miu:ht  appear  unto  men  to 
fast.  Tliere  is  a  contrast  in  tlie  oriiri- 
nal  between  disjigurt  and  appear,  tlie 


two    verbs    being    derived    from    the 
!  same  root,  "They  make  their  faces  un- 
<  seenoble  that  they  may  be  seeti  by  men 
to  fast."      For  this  they   receive  the 
I  applause  of    men,  and  thus  gain  their 
j  object,  and  obtain  in  full  their  re- 
ward.    See  ver.  2. 
I      17.  Anoint  thy  head  and  Avash 
1  thy    face.      This  can  not  mean  any 
I  sucli  anointing  and  preparation,  or  any 
J  such   cheerfulness  and  gayety  as   was 
'  customary  before  gomg  to'  a  "feast,  for 
that  would   be  deception;    but  rathej 
I  that  they  should  dress  and  appear  as 
'  usual.     Anointing  the  head  was  com- 
'  mon  among  the   Jews,  and  neglecting 
to  do  it  wiis   an  indication  of  sorrow, 
2  Sam.  12  :  20.     In  the  warm  cUmate 
of    the   east  it  was    thought  to  give 
softness  and  brilliancy  to  the  skin,  and 
to  be  conducive  to  health.     Thus  they 
were  not  to  appear  unto  men  to 
fast.     It  was    to    be  performed   unto 
(iod.     To  do  thus  quietly  and  unobtru- 
sively is  no  deception,  but  a  recognition 
of  the  spiritual  nature  of  God,  and  of 
the  fact  that  true  worship  has  its  seat 
in  the  heart.     The  same  principle  should 
be  ap]ilied   to  public   fasting.      There 
should  be  no  ostentation ;  it  should  be 
done  as  much  to  God  as  if  no  eye  but 
his  saw  it.     Then  will  it  be  accepted 
and  rewarded. 
lO-lJt.   Jesus  warns  his  disciples 

AGAINST  WOKLDLIMESS,  AND  EXHOKTS 
THEM   TO  AN  ENTIRE  CONSECRATION   TO 

GoD.  The  connection  is  natuml.  Re- 
ligious display  and  worldly-mindedness, 
setting  the  mind  on  the  world  and  its 
treasures,  commonly  go  together.  Such 
was  the  case  with  the  Pharisees.  It  was 
also  natural  to  jiass  from  the  idea  that 
our  good  works  should  be  done  only 
to  God,  and  not  to  man,  to  the  more 


A.D.  28. 


MATTHEW     VI. 


93 


'  Pro.    2.3.    4 ;    Is. 

.55.    2;     John    6. 

27  ;  1  Tim.  6.  17^ 

19. 
e  Job  13.  28  ;  Jam. 

5.  1-3. 


19  ^  Lay  not  up  for  yourselves  treasures  upon  earth, 
where  "motli    and  rust  doth   corrupt,   and  where 

30  ''  thieves  Ijreak  throusjh  and  steal ;  '  l)ut  lay  up  for 
yourselves  treasures  in  heaven,  where  neither  moth 
nor  rust  doth  corrupt,  and  where  thieves  do  not    ''lio's.  7.  l;  Joel 

21  break  through  nor  steal:  ''for  where  your  treasure   ^  Lifjo  oo  34.  iq 

22  is,  there  will  your  heart  be  also.     '  The  light  of  the  '    "  '     ' 
body  is  the  eye :  if  therefore  thine  eye  be  single, 

23  thy  whole  body  shall  be  full  of  light.     But  if  thine 


22;  IPet.  1.4. 
"ch.    12.    34,     35; 

Col.  3.  1-3. 
'  Lk.  11.  ;J4,  30. 


general  idea  that  all  our  aims  should 
be  heavenly  and  our  consecration  to 
God  entire.  He  enforces  this  duty : 
1st,  by  an  analogj'  derived  from  human 
sigiit,  vers  2:3,  23 ;  2d,  by  another  an- 
alogy fi'om  a  servant  and  his  master, 
vcr.  24;  3d,  God,  who  has  given  hfe, 
will  give  what  is  necessary  to  support 
it,  ver.  25 ;  4th,  and  if  he  feeds  tlie  birds 
and  clothes  the  flowers,  much  more  will 
lie  care  for  his  children,  vers.  2(>-30; 
5tli,  undue  anxiety  is  heathenish,  and 
dishonoring  to  God,  ver.  32;  6th,  God 
will  take  care  of  tliose  in  the  future  who 
exercise  toward  him  singleness  of  afl'ec- 
tion  and  a  humble  faith,  vers.  33,  34. 

10.  Lay  not  up  treasures  upon 
earth.  Let  not  this  be  your  aim  and 
purpose  in  life.  Make  not  your  su- 
preme good  of  the  things  that  are  earthly, 
dependent  on  this  life  and  ending  with 
it.  Treasures  mean  not  merely  pre- 
cious metals,  but  .stores  of  all  kinds. 
Moth.  An  insect  that  breeds  in  neg- 
lected clothes,  eating  their  substance 
and  destroying  their  texture,  Isa.  50  :  (I ; 
51  :  8.  In  the  east,  where  fashions  sel- 
dom changed,  clothes  were  laid  up  in 
large  quantities,  and  formed  a  conside- 
rable portion  of  a  person's  wealth.  Gen. 
45  :  22 ;  2  Kings  5  :  5,  22.  Hence  their 
trc:isures  were  in  danger  of  moths. 
Rust.  The  word  in  the  original  has  the 
idea  of  eating,  and  means  corrosion,  the 
wear  and  tear  which  eats  into  and  con- 
sumes all  earthly  treasures.  Doth  cor- 
rupt. Consume.  Break  through. 
More  literally,  dig  throuyh,  an  allusion 
to  thieves  digging  through  the  mud, 
clay,  or  sun-dried  brick  walls  of  which 
eastern  houses  were  commonly  built. 
Compare  Jol>  24  :  16.  The  perishable 
nature  of  earthly  jiossessions,  and  our 
feeble  hold  upon  them,  are  thus  strik- 
ingly exhibited,  and  hence  the  folly  of 
making  them  our  dependence  and  chief 
good. 

20.  Treasures    in   heaven,      bet 


your  highest  aims  and  your  chief  good 
be  in  heaven.  Be  "rich  toward  God" 
(Luke  12  :  21);  live  by  faith  in  the 
enjoyment  of  the  divine  favor,  and  in  a 
living  hope  of  an  eternal  inheritance 
(1  Pet.  1:4);  ricli  in  good  works,  and 
laying  up  for  yourselves  a  good  founda- 
tion against  tlie  time  to  come,  1  Tim. 
6  :  18,  19.  The  contrast  is  between  the 
perishable  treasures  on  earth,  and  the 
imperishable  ones  in  heaven.  Seek  the 
latter;  for,  though  the  enjoyment  of 
them  begins  on  earth,  they  are  beyond 
this  world  and  this  life,  and  are  not 
subject  to  change  or  decay. 

21.  Where  your  treasure  is. 
The  treasure  and  the  heart  must  go 
together.  Here  is  another  reason  show- 
ing that  our  chief  good  should  be  in 
God.  What  we  value  we  love.  Our 
hearts  will  be  fixed  supremely  on  our 
liighest  good.  If  our  treasure,  then,  is 
in  this  world,  our  affections  are  fixed 
upon  it ;  we  have  nothing  in  the  future 
world  to  engage  our  love.  At  death  we 
must  leave  the  decaying  treasures  of 
earth,  and  our  hearts  be  comfortless. 
But  not  so  if  our  treasure  is  in  heaven. 
It  is  not  only  imperishable,  but  the  soul 
enjoys  foretastes  here,  and  enters  upon 
its  full  enjojTncnt  hereafter.  Tlie  heart 
and  its  treasure  will  be  brought  together 
in  heaven. 

23.  Jesus  enforces  this  singleness  of 
aflfection  toward  God  by  a  popular  illus- 
tration of  the  eye.  The  light  (rather 
thelamp)  of  the  body  is  the  eye.  The 
light  is  not  the  eye  itself ;  but,  receiving 
the  light,  the  eye  lightens  and  guides 
the  body.  So  the  moral  sense  of  the 
soul  receives  light  from  above,  for  the 
enlightenment  and  guidance  of  the  soul, 
Eph.  1  :  18.  Single.  An  eye  that 
does  not  see  double;  that  has  a  single, 
distinct,  ckar  vision.  Then,  as  a  con^  e- 
quence  of  this  singleness  of  vision,  the 
eye  fully  performing  its  offlce,  thy 
whole  body  shall  be  full  of  light. 


94 


MATTHEW     VI. 


A  D.  28. 


24 


25 


eye  be  ""  evil,  thy  whole  body  shall  be  full  of  dark- 
ness. If  therefore  the  light  that  is  in  thee  be  dark- 
ness, how  great  is  that  darkness  ! 

"  No  man  can  serve  two  masters :  for  either  he 
will  hate  the  one,  and  love  the  other ;  or  else  he 
will  hold  to  the  one,  and  despise  the  other.  "  Ye 
can  not  serve  God  and  mammon. 

Therefore  I  say  unto  you,  i'  Take  no  thought  for 
your  life,  what  ye  shall  eat,  or  what  ye  shall  drink ; 
nor  yet  for  your  body,  what  ye  shall  put  on.     1 1s 


'"  Pro.  28.  22  ;  Mk. 

7.  22. 

"  Lk.   16.  13  ;  Ro. 

fj.  16-2:1 
"  Jos.    -^l.     1.5 :    1 

Sam.  7.  3 :   1  Ki. 

18.  21:    Gal.    1. 

10 ;  1  John  2.  15, 

16. 
p  Ps.  55.  22 ;  Heb. 

13.  5,  6. 

1  Ro.  8.  32. 


23.  Thine  eye  be  evil.    A  bad  eye ; 

one  that  is  not  clear,  distinct,  single"  in 
its  vision,   but  double,    confused,   and 
dim.   Full  of  darkness.    This  gives  a 
wrong  idea  of  tlie  original.     Tlie  true 
translation  is,    Thy   whok  body  ahall  be 
dark  ;  not  totally  dark,  but  obscured  and 
dimmed  by  waut  of  singlene.--s  and  clear- 
ness of  tlie  eye.      If  therefore    the 
light,    etc.      The    application   of    tlie 
illustration.     If  that  within  thee,  which 
ought  to  enlighten,  is  dark  and  obscured 
by  a  bad  and  confused  vision,    if   the 
inner  eye  thus  gives  not  only  dim  and 
indistinct    but  false  impressions,    how 
great  and  terrible  the  darkness !     "  The  \ 
real  peril  lies  in  the  eye  seeing  falsely  ^ 
or  double,  because  in  that  case  the  light 
of  the  sun  will  only  serve  to  blind,  which 
is  worse  than  utter  darkness.    The  same 
holds  true  of  the  inner  eye,  when  it  con-  ! 
verts  the  light  of  revelation  into  a  blind-  ^ 
ing  and  a  misleading  light." — Lange.  j 
If  the  eye  of  thy  soul  be  double  and  j 
confused  in  its  vision,  so  that  you  pre- 
fer earthly  treasures  to  the  heavenly,  or  | 
so  that  you  attempt  to  have  your  treasure 
on  the  earth  and  also  in  heaven,  which 
is,  indeed,  impossible  (James  4  :  4),  how 
great  is  the  darkness ;  for  you  see 
nothing   clearly,  and  you   are  deceived 
by  what  you  do  see,  Prov.  4  :  19.     Let ' 
your  heart   and  your    treasure,    there- 
fore, be  together,'  not  on  earth,  but  in 
heaven. 

24.  A  singleness  of  affection  toward 
God,  and  an  entire  consecration  to  him, 
is  further  enforced  by  an  illustration 
drawn  from  domestic  life.  No  man 
can  serve  two  masters.  Be  wholly 
devoted  to  them.  His  atfections  and 
interests  would  be  divided.  The  refe- 
rence is  to  the  continued  obedience 
of  a  bond-servant,  and  to  that  true 
service  which  presupposes  love  and 
attachment.     The  masters  also  are  sup- 


posed to  have  opposite  interests.  Hence 
either  he  would  hate  the  one  and  love 
the  other,  or  he  would  cleave  to  the  one 
and  despise  the  other.  He  would  have 
really  but  one  master ;  one  only  would 
receive  his  hearty  service,  while  that  of 
the  other  would  be  merely  outward, 
with  disdain  or  hatred.  In  application 
our  Lord  says  directly  and  ijointedly,  Ye 
can  not  serve  God  and  Mammon. 
Manuuon  is  a  Cliaklec  word,  ineuuing 
originally  onv  a  tntxt,  and  hence  rirhcx  as 
a  ground  of  lioi)e.  Compare  Mark  10  ; 
24.  It  does  not  appear  to  have  been  the 
name  of  a  Syrian  god,  as  some  have 
supposed.  Riches  is  here  personilied 
and  treated  as  a  master  in  opposition  to 
God.  No  two  masters  can  both  receive 
single-hearted  service,  especially  when 
they  are  so  opposed  as  God  and  the 
world.  How  vain  the  attempt  to  seek 
your  chief  good  both  on  earth  and  in 
heaven.  Give  uj)  such  folly,  and  seek  it 
only  in  God.  Make  him  thy  master, 
and  manunon  thy  servant. 

3.5.  Therefore,  for  this  cause,  for 
this  reason,  that  you  shi^uld  be  wliolly 
devoted  to  God  and  his  service.  I,  your 
teacher  with  authority,  say  unto  you 
as  my  disciples,  take  no  thought, 
be  not  anxious,  be  not  concerned  about 
your  life,  etc.  Make  not  your  phys- 
ical and  temporal  wants  the  special 
and  great  objects  of  thought  and  care. 
The  precept  has  special  reference  to  a 
concern  for  i\\Q  future,  as  is  evident  fr<im 
ver.  34,  "  Take  not  thought  therefore  for 
the  morrow."  The  practice  of  it  should 
be  coupled  with  iirayer  (ver.  11;  Phil. 
4  :  6),  and  vnih  a  faith  in  God  that  "  all 
these  things  shall  be  added,"  ver.  33. 
Godliness,  instead  of  involving  the  loss 
of  food  and  raiment,  has  the  promise  of 
the  life  that  now  is  as  well  as  that  which 
is  to  come,  1  Tim.  4  :  8.  Diligence,  in- 
dustry, foresight,  and  the  use  of  those 


A.n.  38. 


MATTHEW    VI. 


95 


not  the  life  more  tlian   meat,  and  the  body  than 

26  raiment?     ''Behold  the  fowls  of  the  air:  for  they 

sow    not,  neither   do    they    reap,   nor   gather    into 

barns ;    yet   your    lieavenly   Father   feedeth    them. 

37  '  Are  ye  not  much  better  than  they  ?     *  Which  of 
you  by  taking  thought  can  add  one  cubit  unto  liis 

38  stature  ?     And  why  take  ye  thought  for  raiment  ? 
Consider  the  lilies   of  tlie   field,  how  they  grow ; 


Job  38.  41 ;   Ps. 

104.   11,  12;  14T 

9. 

ch.  10.  31. 

ch.  5.  36. 


means  which  God  in  his  providence 
puts  in  our  hands,  are  not  condemned ; 
but  those  questions  and  that  coiieern 
whicli  implies  distrust  and  unbelief  in 
our  Heavenly  Fatlier.  Is  not  the  life 
more  than  meat  [food}!'  Tiic  urgu- 
meut  is  from  the  tj,reater  to  tlie  less. 
He  who  gives  us  life  will  sustaiu  it; 
He  who  made  the  body  will  clotlie  it 
and  provide  for  it.  The  argument  is 
the  more  pointed  by  being  put  into  tlie 
form  of  a  question  :  Is  not  life  of 
greater  importance  than  meat  ?  Is  not 
the  body  of  more  value  than  raiment  V 

26.  Jesus  proceeds  and  draws  an  argu- 
ment from  God's  care  for  the  inferior 
creation,  tirst,  in  regard  to  food  (vers.  26, 
27),  and  second,  in  regard  to  raiment, 
vers.  28-30.  Arguing  from  tlie  less  to 
the  greater,  lie  shows  tliat  he  who 
cares  for  the  birds  and  the  flowers  will 
most  assuredly  provide  for  his  intelli- 
gent creatures,  and  especially  liis  spiri- 
tual children.  Behold.  Look  at  with 
attention ;  consider.  In  the  spring, 
birds  are  exceedingly  numerous  in  Gali- 
lee ;  partridges,  quails,  larks,  doves,  and 
pigeons.  The  fowls  of  the  air.  The 
birds  of  heaven.  Barns.  Store-houses 
of  any  kind.  Though  the  birds  neither 
sow  nor  reap,  yet  they  build  their  nests 
and  seek  their  food.  The  exhortation 
of  our  Savior  is  not  against  labor  and 
industry,  but  against  an  undue  solicitude 
in  regard  to  our  future  support.  Notice, 
he  says  not  their,  but  your  Heavenly 
Father,  which  served  to  remind  them 
of  the  relation  God  stood  to  them.  The 
translation  yet  is  incorrect;  it  should 
be  and.     Better.     More  valuable. 

27.  By  a  pointed  question  our  Lord 
shows  tiie  weakness  of  men,  and  hence 
the  importance  of  trusting  God  for  food, 
after,  like  the  birds  of  the  air,  doing 
their  part.  Stature.  This  word  in 
the  original  means,  primarily,  a//e,  and, 
secondarily,  stature,  and  may  be  trans- 
lated by  either.  If  by  the  latter,  then 
the  meaning  is,  You  are  not  able  to  add 


any  thing  to  your  height,  or  to  promote 
your  growth;  God  has  charge  of  this, 
and  regulates  the  size  of  your  body 
witliout  any  purpose  or  direct  agency  of 
your  own.  Why  then  take  thought  and 
be  concerned  about  your  food,  and  thus 
distrust  your  Heavenly  Father  V  It  seems 
better,  however,  to  translate  age.  It 
agrees  better  with  the  context :  Jesus  is 
speaking  of  life,  and  of  food  as  necessary 
to  sustain  it.  It  is  also  an  objection 
to  the  interpretation,  stature  of  the  body, 
that  a  cubit  to  one's  height  is  a  very 
great  addition,  whereas  Luke  (ch.  12  : 
26),  in  a  parallel  passage,  describes  the 
addition  as  "that  which  is  least."  Age, 
as  noticed  above,  is  the  primary  mean- 
ing of  the  word,  which  is  so  translated 
in  John  9  :  21,  23;  and  Heb.  11  :  11.  To 
the  objection  that  cubit,  a  standard  of 
measure  from  the  elbow  to  the  tips  of 
tlie  ttngers,  usually  reckoned  a  foot  and 
a  half,  more  or  less,  was  a  measure  of 
space  and  not  of  time,  it  may  be  replied 
that  terms  of  length  are  sometimes 
applied  to  time ;  as  in  Ps.  39  :  5,  "  Thou 
hast  made  my  days  as  a  handbreadth." 
We  also  speak  of  "an  inch  of  time." 
The  allusion  here  is  doubtless  to  life 
as  a  journey  or  pilgrimage,  of  which  a 
cubit  would  be  a  vefj'  insignificant  addi- 
tion. The  meaning  then  is  :  Who,  by 
taking  thought,  can  make  the  smallest 
addition  to  his  appointed  pilgrimage  on ; 
earth  V  Since,  then,  you  can  not  do  that; 
which  is  the  least,  be  not  unduly  soliei  j 
tons  about  the  rest,  but  trust  your 
Heavenly  Father,  and  devote  yourselves 
wholly  to  him. 

28.  Jesus  now  passes  from  food  to 
raiment.  He  might  have  drawn  his 
illustration  here  also  from  the  animal 
creation,  but  he  descends  to  the  vege- 
table, and  by  so  doing  presents  his 
subject  in  a  more  striking  light.  Con- 
sider. Observe  attentively.  Lilies. 
Several  varieties  of  this  flower  are  found 
in  Palestine,  usually  red,  orange,  and 
yellow.     They  grow  wild  in  the  fieklHj 


96 


MATTHEW    VI. 


A.D.  28 


31)  they  toil  not,  neither  do  they  spin :  and  yet  I  say 
unto  you,  that  "  even  Solomon  in  all  his  ylory  was 

80  not  arrayed  like  one  of  these.  Wherefore  il"  God 
so  clothe  the  grass  of  the  field,  whicli  to-day  is,  and 
to-morrow  is  cast  into  the  oven,  shiU  he  not  much 

31  more  dothe  you,  ==  O  ye  of  little  faith  i     Therefore 


1  Ki  10.  5-7,  m. 


cU.  8.  -M. 


and  are  noted  fur  then-  beauty  and 
fragrance  (Sol.  Songs,  3  :  1,  16 ;  .5  :  13 ; 
0  :  3,  3).  The  kind  of  lily  here  intended 
has  given  rise  to  much  speculation. 
Nothing  is  known  about  it ;  and  it  is 
quite  uuimportant.  Tlie  toiling  and 
npinning  has  reference  to  sowini;,  and 
tlie  gathering  of  tlie  flax,  and  the  pre- 
paring it  for  clothing.  Tliis  the  lilies 
can  not  do ;  but  God  does  that  for  them 
which  they  are  unable  to  do  themselves. 

39.  Solomon  iu  all  his  glory.  The 
external  splendor  of  his  reign  (2  Chron. 
9  :  15-38),  and  especially  his  royal  state 
and  dress,  as  he  sat  upon  the  throne  of 
i\  ory,  1  Kings  10  :  18.  Like  one  of 
these.  Even  any  one  of  these  is  clothed 
in  greater  beauty  and  splendor  than  was 
Solomon,  who  was  regarded  by  the  Jews 
as  the  highest  type  of  human  glory. 
Thus  the  work  of'God  in  nature  exceeds 
the  art  of  man.  God  clothes  the  flowers 
better  tlian  it  is  possible  for  man  to 
clothe  himself.  What  coutidence  should 
this  inspire  in  us  toward  our  Heavenlv 
Father. 

30.  Grass.  Herbage  generally.  The 
wild  flowers  grow  profusely  in  the  fields 
of  Palestine,  and  are  cut  down  with  the 
grass.  To-day— to-morrow.  Ex- 
presses tlicir  brief  existence.  Under  a 
strong  east  wind  the  grass  in  Palestine 
withers  in  two  days,  and  often  a  south 
wind  causes  the  lierbage  to  fade  in  a  day. 
Is  cast  into  the  oven.  Dried  grass 
and  the  stalks  of  flowers  were  used  for 
fuel.  The  Jews  had  a  kind  of  earthen 
or  iron  oven,  shaped  like  a  large  pitcher, 
open  at  the  top,  in  which  they  made  a 
fire.  When  it  was  well  heated,  they 
made  a  paste  of  mingled  flour  and  water, 
and  applied  it  to  the  outside,  where  it 
was  quickly  baked,  and  taken  oflf  in  thin 
pieces.  Ovens  were  also  made  by  dig- 
ging a  cavity  in  the  ground,  and  lining 
it  with  cement.  A  fire  was  built  on  the 
floor  of  this  oven,  and  wiien  the  sides 
were  sufficiently  heated,  thin  cakes  were 
stuck  upon  them  and  soon  baked.  "The 
scarcity  of  wood  in  Palestine  is  very 
great,  especially  in  the  southern  part; 


so  that  the  people  ui-e  obliged  to  resort 
to  the  use  of  almost  eveiy  tiling  that 
is  capable  of  being  burnt,  in  order  to 
procure   the    meaiis   of  warming  their 


houses  in  winter,  and  of  preparing  tlieir 
daily  food.  They  not  only  cut  down, 
for  this  purpose, "the  shrubs  and  larger 
kinds  of  grass,  but  gather  the  withered 
grass  itself,  and  the  wild  flowei-s,  of 
which  the  fields  display  so  rich  a  profu- 
sion."— Dr.  H.^ckett,  JUastraHmi  of 
fScfi/)iitn\  \>.  139. 

Shall  he  not  much  more  clothe 
you  ?  The  argument  is  from  that  of 
less  to  that  of  greater  value.  If  your 
Heavenly  Father" so  beautifies  the  vege- 
table kingdom,  wliose  life  is  so  brief, 
how  much  more  will  he  provide  suffici- 
ent covering  for  you,  his  servants  and 
his  children,  shice"  your  life  on  earth  is 
so  much  longer,  and  your  nature  and 
interests  arc  so  much  higher  and  more 
glorious?  Ye  of  little  faith.  Te  so 
prone  to  distrust  God,  and  he  careful 
for  your  daily  food.  Having  little  con- 
fidence in  God. 

31.  The  application  of  the  argument 
from  the  two  illustrations  just  given  of 
God's  care,  over  the  birds  of  the  air,  and 
the  lilies  of  the  field.  Be  not,  therefore, 
unduly  solicitous  about  your  food  and 
raiment. 

33.  To  be  thus  anxious  is  heathenish 


A.D.  23. 


MATTHEW     VI. 


97 


y  take  no  thought,  saying,  '■  What  shall  we  eat  ?  or. 
What  shall  we  drink  ?     or,  Wherewithal  shall  we 

33  be  clothed  ?  *  for  after  all  these  things  do  the  Gen- 
tiles  seek.     For   your    heavenly  Father  •>  knoweth 

83  that  ye  have  need  of  all  tliese  things.  But  '  seek 
ye  first  ^  the  kingdom  of  God,  and  '  his  righteous- 
ness ;    f  and  all  these  things  shall  be  added  unto 

34  you.  s  Take  therefore  no  thought  ''  for  the  mor- 
row :  for  the  morrow  shall  take  thought  for  the 
things  of  itself.  Sufficient  unto  the  day  is  the  evil 
thereof. 


y  Phil.  4.  6;  1  Pet. 

5.7. 
^  ch.  4.  4 ;   Ps.  78. 

18-24. 
"  Eph.  4.  17. 
»  Ps.  37.  18,  19. 
•^  Ps.  37.  25  ;   Mk. 

10.  30. 
1  ch.  3.  2. 
•=  Is.  45.  24  ;  Ro,  3. 

21,  22. 
'  Ps.  34.  9, 10 ;  Ho. 

8.  31,  32 ;  1  Cor. 

3.  22. 
e  Ex.  16.  18-20. 
I-  Deut.  33.  25. 


iind  dishonoriug  to  God.  Gentiles. 
All  besides  the  Jews;  the  heathen  na- 
tions. An  essential  feature  of  heathen- 
ism is  living  for  the  present.  Ignorant 
of  God's  perfections,  and  of  his  paternal 
care,  and  of  the  privik'ge.s  of  his  children, 
t:iev  naturally  seek  after  earthly  things. 
llara  the  Pharisaic  Jew  and  the  formal 
and  worldly  Chrisliau  unite  with  the 
heathen  in  their  views  and  practices. 
But  let  it  not  be  so  with  you,  for  ye 
are  not  ignorant  of  your  Heavenly  Fa- 
tiier's  goodness,  intinite  knowledge, 
and  almighty  power,  who  knoweth 
that  you  have  need  of  all  these 
things. 

33.  Having  shown  what  we  should  not 
do,  be  unduly  concerned  aljout  even  the 
necessary  things  of  life,  he  sliows  what 
we  should  do,  seek  first  the  kingdom 
of  God  and  his  righteousness,  make 
it  our  one  great  object  of  pursuit ;  make 
all  things  subordinate  to  this ;  and  thus, 
whether  we  eat  or  drink,  or  whatever 
we  do,  do  all  to  the  glory  of  God.  This 
will  be  indeed  laying  up  treasures  in 
heaven,  ver.  20.  Seek  the  spiritual 
blessings  of  the  Gospel,  and  that  righte- 
ousness, that  conformity  to  the  Divine 
Will,  which  God  requires,  Micah  6  :  .5,  8. 
By  thus  seeking  their  highest  good  in 
God,  and  striving  to  do  his  will  and 
promote  his  cause,  they  would  receive 
those  very  things  for  which  they  were 
so  prone  to  be  anxious.  All  these 
things  shall  he  added  to  you. 
All  such  things  as  you  may  need  will 
God  bestow.  Wealth  is  not  promised, 
but  those  things  necessary  for  food 
and  raiment.  He  who  seeks  first  the 
kingdom  of  God,  can  cast  all  his  care 
on  God,  and  leave  his  worldly  things, 
as  well  as  all  things,  to  the  will  of  God. 
Compare  1  Kings  3  :  9-13,  where  Solo- 
mon asks  onlv  for  wisdom,  and  riches 
9' 


are  added;    and   1   Tim.    4:8;    6:8; 
Mark  10  :  30. 

34.  Jesus,  after  the  reasons  just  given 
for  avoiding  undue  solicitude  about  the 
cares  of  this  life,  now  repeats  the  exhor- 
tation with  an  additional  reason.  For 
the  morroAV.  For -the  future.  An.i- 
cty  fur  food  and  clothing  has  reference 
g.'uerally  U>  the  f  iiiare.  The  morrow 
shall  take  thought,  etc.  The  mor- 
row will  have  surticient  cares  of  its  own ; 
do  not,  then,  double  the  cares  of  to-day 
by  adding  those  of  the  morrow.  Suffi> 
cient  unto  the  day.  For  the  day, 
each  as  it  comes.  The  evil  thereof. 
Each  day  has  enough  care  and  per- 
plexity ;  this  is  true  of  to-day,  and  it 
will  be  equallj'  true  of  to-morrow. 
When  it  comes,  then  will  be  the  time 
to  attend  to  its  duties  and  its  sufferings. 

Remauks. 

1.  The  character  of  religious  action  is 
determined  by  the  feelings  and  motives. 
The  works  of  the  Christian  are  distin- 
guished from  those  of  the  hyiDocrite  in 
this,  that  the  former  are  done  with  a 
desire  to  please  and  glorify  God ;  but  the 
latter  for  ostentation,  and  to  gain  the 
applause  of  men,  ver.  1 ;  Prov.  23  :  7. 

2.  True  Christian  charity  springs  out 
of  love  to  God  and  love  to  men.  The 
former  will  lead  us  to  exercise  it  as  a 
service  to  him ;  the  latter,  as  a  pleasant 
work  and  duty  we  owe  the  needy ;  and 
both,  to  do  it  quietly  and  without  dis- 
play. The  spirit  of  true  charity  is  op- 
posed to  all  display  and  self-glorying, 
vers.  2-4. 

3.  What  need  of  examination  in  refer- 
ence to  all  our  good  deeds,  since  our 
Father  seeth  in  secret  ?  ver.  4. 

4.  If  our  works  are  done  to  God  and 
not  to  men,  we  shall  receive  the  reward 
not  of  men  but  of  God,  vers.  4,  6,  18. 


98 


MATTHEW    VII. 


A.D.  28. 


VII.     JUDGE  '  not,  that  ye  be  not  judged. 


Ro.  2.  1 ;   14.  3, 


5.  Secret  prayer  is  the  duty  of  every 
iudividual;  thou,  when  tlwa  prayest, 
enter  into  thy  closet,  ver.  6. 

6.  Since  prayer  is  tlie  oifering  up  of 
our  desires  to  God,  it  is  a  perversion  to 
use  it  for  a  display,  to  be  seen  and  heard 
of  men,  vers.  5,  6. 

7.  Since  prayer  is  not  intended  to  in- 
form God,  but  to  enable  us  to  perform 
our  duty  as  suppliants,  our  petitions 
should  be  simple,  short,  yet  full  of 
meaning.  Earnest  prayer  is  always 
direct  and  brief;  and  even  when  the 
soul  presses  its  petition  like  Jacob,  it 
loses  not  this  characteristic  in  a  vain 
repetition,  vers.  7,  8. 

8.  True  prayer  is  unselfish,  extending 
to  all  of  God's  children  and  the  race.  It 
becomes  us  to  say,  our  Father,  ver.  9. 

9.  If  we  desire  above  all  things  the 
glory  of  God,  the  advancement  of  his 
cause,  and  the  accomplishment  of  his 
will  among  men,  deliverance  from  sin 
and  temptation,  if  we  feel  our  daily 
dependence  on  God  for  both  temporal 
and  spiritual  supplies,  and  exercise  a 
spirit  of  forgiveness,  then  our  prayers 
are  acceptable  to  God  through  Christ, 
and  will  be  answered,  vers.  9-15. 

10.  An  unforgiving  disposition  is  dis- 
pleasing to  God,  and  if  continued  in, 
will  result  in  everlasting  banishment 
from  his  presence,  ver.  15. 

11.  A  sad  and  morose  countenance  is 
no  part  of  religion,  but  is  often  the 
cloak  of  hypocrisy,  ver.  16 ;  Isa.  58  :  5 

VI.  Fasting,  which  is  a  mortification 
of  self  through  the  appetite,  and  a  ser- 
vice we  owe  to  God,  is  from  its  nature 
opposed  to  ostentation,  and  is  therefore 
perverted  as  soon  as  it  is  done  to  be 
seen  of  men,  ver.  16-18 ;  Zeeh.  7  :  5,  6. 

13.  Earthly  treasures,  which  are  ma 
tcrial  and  decaying,  are  unworthy  and 
insufficient  to  constitute  the  chief  good 
of  our  spiritual  and  immortal  nature. 
Since  this  can  be  found  only  in  God  and 
heaven,  the  avaricious  man  is  guilty  of 
the  greatest  folly,  and  insults  both  God 
and  his  own  soul,  vers.  19,  30. 

14.  Whatever  a  man  regards  supremely 
is  his  treasure,  his  god,  ver.  31. 

15.  If  we  would  have  the  single  eye, 
our  spiritual  sight  must  be  enlightened 
bv  the  Holy  Spirit,  and  fixed  on  Christ 
by  faith,  ver.  33. 

16.  It  is  impossible  to  have  two  objects 
of  supreme  good  at  once,  ver.  34. 


17.  If  a  man  makes  riches  or  any 
earthly  object  his  treasure,  then  it  takes 
tlie  place  of  Jehovah,  and  becomes  his 
god,  and  he  becomes  an  idolater,  ver.  34. 

18.  Formality  in  religion  is  not  only 
hypocritical  and  ostentatious  (1-lS), 
avaricious  and  idolatrous  (19-34),  but 
unduly  solicitous,  distrustful,  and  un- 
believing, ver.  35. 

19.  It  is  our  duty  and  privilege  as 
children  of  a  heavenly  Parent  to  depend 
on  God  for  our  daily  supplies,  ver.  oO. 

30.  God's  care  over  the  animal  and 
vegetable  portions  of  creation  should 
dispel  all  distrust  from  his  children, 
vers.  36-30. 

31.  Spiritual  ignorance,  unbelief,  and 
worldly  anxiety  go  together,  ver.  33. 

33.  The  only  way  to  have  both  earthly 
and  heavenly  treasures  is  to  seek  first 
the  kingdom  of  God  and  his  righteous- 
ness, ver.  33 ;  Matt  19  :  39. 

33.  Every  day  has  its  cares  of  earth, 
and  its  help  from  heaven,  A'cr.  34 ;  Deut. 
33:  35. 

CHAPTER    VII. 

1-13.  Jesus  warns  his  disciples 
AGAINST  A  CENSORIOUS  SPIRIT,  and  treats 
of  their  conduct  toward  their  fellow- 
mcn.  The  self-righteous  spirit  of  the 
Pharisee  blinded  him  to  his  own  faults, 
and  led  him  to  judge  others  severely, 
Luke  18  :  9.  He  who  does  this  must 
expect  like  treatment  from  others,  and 
punishment  from  God,  vers.  1,  3.  In  tlncW 
ing  fault  with  others,  when  he  himself  is 
guilty  of  greater  sins,  is  inconsistent, 
and  a  condemnation  of  himself,  3-5. 
Yet  it  becomes  us  to  discriminate,  and 
not  treat  the  contemptuous  opposer  as 
we  would  the  sincere  inquirer  and  the 
believer,  6.  In  order  to  have  grace  to 
exercise  this  eharitj',  to  conduct  our- 
selves wisely,  and  to  be  faithful  to  the 
truth,  we  should  ask  what  we  need  of 
God,  whose  willingness  to  give,  and 
whose  paternal  kindness  illustrates  and 
enforces  our  duty  in  carrying  out  the 
law  of  love  to  our  fellow-men,  7-13. 

1.  Judge  not.  Judge  not  rashly, 
censoriously,  unjustly,  the  conduct  of 
others.  Tliis  does  not  prohibit  judicial 
and  offlcial  judgments  (1  Cor.  5  :  13), 
nor  the  mere  formation  of  opinion  (16, 
30),  which  is  more  or  less  unavoidable, 
but  thos»  voluntary  and  rash  judgments 


A.D.  1:8. 


MATTHEW     VII. 


3  ^For  with  what  judgment  yc  judge,  yc  shall  be 
judged  :  '  and  Avith  what  measure  ye  mete,  it  shall  he 

3  measured  to  you  again.  '"And  whybeholdest  tliou 
the  mote  that  is  in  thy  brother's  eye, "  but  consider- 

4  est  not  the  beam  that  is  in  thine  own  eye  ?  Or  how 
wilt  thou  say  to  thy  brother,  Let  me  pull  out  the 
mote  out  of  thine  eye ;  "  and,  behold,  a  beam  is  in 

5  thine  own  eye  ?  Thou  hypocrite,  first  cast  out  the 
beam  out  of  thine  own  eye  ;  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out  of  thy  brother's 
eye. 


99 


4,  10-13  ;    1    Cor. 

4.   3-5;    Jam.   4. 

n,  12. 
k  Ps.  18.  25,  26. 
I  Jer.  51.24  jObart. 

15;  Lk.  6.  38. 
'"Lk.  6.  41,  42. 
"  2  C:hr.  28.  9.  10 ; 

John  8.  7-9. 
°  Ro.  2.  21. 


which  arc  the  product  of  a  censorious 
spirit.     "That  ye  be  not  judged." 

By  God.  By  avoiding  censoriousness  you 
will  so  far  avoid  condemnation.  But  ))y 
exercising  an  unkind  spirit  toward  your 
neiglibor,  you  will  only  increase  the  sc- 
veritv  of  the  judgment  of  God,  Luke 
(> :  37 ;  John  8  :  7 ;  Eom.  14  :  10-13.  It 
is  also  true  that  tliey  that  judge  others 
rashly  are  tliemselves  judged  in  like 
manner  by  others. 

2.  The  reason  more  fully  stated. 
With  w^hat  judgment  ye  judge, 
etc.  You  sliall  be  treated  as  you  treat 
others.  The  higli  and  strict  standard 
whicli  you  apply  to  your  fellow-men 
shall  be  applied"  to  yourselves.  Ac- 
cording to  your  conduct  toward  them, 
shall  you  receive  at  tlie  liand  of  God 
the  same  measure,  either  directly  or 
tlirougli  the  instrumentality  of  men. 
See  Jud.  1  :  6,  7 ;  3  Sam.  32  :  26,  27 ; 
James  2  :  13 ;  Rev.  13  :  10.  We  should 
be  engaged  in  searching  our  own  hearts 
ratlier  than  in  censuring  others. 

3.  The  censorious  are  here  addressed 
pointedly  and  personally,  Why  behold- 
est  thoii  ?  It  is  common  for  persons  of 
this  spirit  to  censitre  those  whose  defects 
are  by  no  means  equal  to  their  own. 
This  is  illustrated  by  the  figure  of  the 
eye. 

The  mote,  a  dry  particle  of  wood, 
a  minute  splinter,  represents  a  small 
fault ;  the  beam,  a  joist,  a  rafter,  de- 
notes a  hvf/e  one.  Sin  blinds  men  in 
regard  to  their  own  faults,  and  warps 
their  judgment,  and  makes  tliem  cen- 
sorious in  regard  to  otliers.  Consider- 
est.  Observe  attentively,  scrutinize. 
Instead  of  looking  at,  staring  at  the 
slight  obstruction  In  thy  brother's  eye, 
thou  ouglitest  to  scrutinize  diligently 
the  large  one  in  thine  own.  The  illus- 
tration here  is  an  ideal  one,  and  tlie 
beam    a  hyperbolical   expression,   pre- 


senting in  a  strong  light  the  diflTerence 
between  the  faults  of  the  two  indi- 
viduals. Somewhat  similar  phrases  have 
been  found  in  the  writings  of  the 
rabbins,  and  in  the  classics.  Compare 
Num.  33  :  55 ;  Josh.  23  :  13.  Sec  also 
Rom.  2  :  17,  19,  21. 

4.  HoAV  wilt  thou  say.  The  illus- 
tration is  still  furtlicr  applied.  With 
what  consistency  canst  thou  tay.  Let 
me  pull  out,  literally,  ai.'-t  out,  the 
mote  from  thine  eye  V  Behold.  An  ex- 
pression of  surprise,  introducing  some- 
thing strange  and  itnexpected.  Is  it 
possible  that  one  who  has  such  an  ob- 
struction in  his  own  eye  should  under- 
take to  cast  out  a  small  speck  from 
his  brother's  eye  ?  "  Our  own  sinfulness 
destroys  the  spiritual  vision  which  alone 
can  rightly  judge  sin  in  others."  — 
TnoLUCK. 

5.  Hypocrite.  One  who  assumes 
to  be  v.hat  he  is  not.  See  ch.  6  :  2. 
The  censorious  formalist  shows  himself 
a  hji^ocrite,  in  that  he  indulges  greater 
sins  in  himself  than  those  which  he 
dwells  upon  and  condemns  in  others. 
Jesus  rebukes  him  for  his  folly,  and 
points  out  the  right  course  to  pursue. 
First  east  out  the  beam.  Sit  first  in 
judgment  upon  thyself.  Direct  thy  at- 
tention first  to  the  correction  of  thine 
own  faults.  Then  shalt  thou  see  clear- 
ly, the  obstructions  having  been  re- 
moved from  thine  eye,  to  cast  out  the 
mote  from  thy  brother's.  You  will  be 
able  to  judge  rightlj'  and  assist  him  in 
the  correction  of  his  fault. 

6.  Jesus,  however,  would  not  have 
his  disciples  carry  their  kindness  so  far 
and  withhold  their  judgments  to  such  an 
extent  as  to  become  morally  lax,  and  to 
fail  to  discriminate  between  the  good  and 
the  bad,  treating  all  alike,  and  thus  ex- 
posing themselves  and  the  truth  unneces- 
sarily to  the  scorn  of  the  censorious,  ma- 


100 


MATTHEW    VII. 


A.D.  28. 


6  P  Give  not  that  which  is  holy  unto  the  dogs, 
•5  neither  cast  ye  your  pearls  before  swine,  '  lest  they 
trample  them  under  tlieir  feet,  and  turn  again  and 
rend  you. 

7  "Ask,  and  it  shall  bo  given  you;  seek,  and  ye 
shall  find ;  knock,  and  it  siiall  be  opened  unto  you  : 

8  for  every  one  that  asketh  receiveth ;  and  he  that 


p  Pro.  9.  7,  8 ;  23. 
9 ;   Ac.  13.  45.  46. 
1  Pro.  11.  22. 
'  ch.  22.  5,  6. 


Lk.  11.  9-13;  23. 

42,43. 


licious,  and  sensual.      Dogs— swine. 

The  dog,  amoii!^  the  Jews,  was  despised 
and  regarded  as  unclean  (Isa.  G()  :  ;3),  and 
lience  the  name  was  used  as  a  term  of 
reproach  and  contempt  (2  Kings  8  :  13), 
and,  on  account  of  their  insolent  and 
ravenous  manner  (1  Kings  14  :  11;  Jer. 
15  ;  3),  their  name  was  applied  to  men 
of  tierce  and  violent  character.  Job.  30  : 
1 ;  Ps.  32  :  16  ;  Phil.  3  :  2.  Hwim  were 
also  regarded  as  unclean,  and  tlieir  flesh 
was  forbidden  as  food  to  the  Hebrews, 
Lev.  11  :  7.  On  account  of  their  tilthy 
habits,  they  represented  tlio.-e  who  were 
peculiarly  "low  and  degraded,  2  Pet.  2  : 
22.  Thus  the  dogs  and  tlie  swine  here 
represent  the  ferocious  and  sensual  ene- 
mies of  Christ  and  his  cause. 

Holy— pearls.     Tliat  which  is  haly 
may  refer  tirst  to  tlie  "holy  Hesh"  of 
tlie  sacritices,  of  wliicli  no  unclean  per- 
son was  to  eat ;  and  tlien  to  any  thing 
made  sacred  by  being  appropriated  to 
God's   ser\ice,  Lev.  2i  :  6.     The  i^earl 
isa  silvery,  or  bluish- white,  hard,  smooth, 
shining    piece    of    sulj.stanec,    usually 
roundish,   found  in  a  shell-tish  of  the 
oyster  kind.      Tliey  have,   in  all  ages, 
been  held  as  peculiarly  valuable.     Both 
in  ancient  and  modern  times  strings  of 
the  largest  pearls  have  been  among  the 
choicest  ornaments  of  eastern  monarehs. 
The  pearl  here  represents  what  is  the 
most  valuable;   it  is  a  beautiful  image 
of  divine  truth,  which  Christ   has   in-  ; 
trusted  to  his  disciples.      To  give  that  ' 
which  is   holy  to  dogs,  and  i)earls  to  j 
swine,  is  to  give  the  privileges  and  the  \ 
truths  of  the  Gos])el  to   its   malicious  i 
and  sensual  foes.     The  .justness  of  this 
command  would  at   once  commend  it-  j 
self  to  the  Jew    from  the  impropriety 
of  giving  that  wliich  is  holy  to   dogs,  | 
and  pearls  to  swine;  but  Je-u- adds  an 
additional  reason.  Lest  they  trample, 
etc.     Pearls  bear  a  reseniblanoe  to  peas 
and  acorns,   the   food   of  swine.     The 
swine,  finding  them  not  food,  and  being 
unable  to  appreciate  their  value,  trample 
them  with  their  feet,  and,  in  fury  and 


hunger,  turn  and  rend,  tear,  wound, 
the  giver.  Some  interpreters  suppose 
that  wiiile  the  swine  trample  the  pearls  [ 
with  tlieir  feet,  the  dogs  turn  and  rend  ' 
the  donor;  others  suppose  both  to  be 
meant,  the  distinction  liaving  been  lost 
sight  of  in  the  last  clause.  It  is  more 
natural  to  refer  it  to  the  swine  as  above, 
and  it  is  also  iu  harmony  with  their 
voracious  nature.  Tlie  idea  here  is, 
Give  not  your  instructions  to  the  mali- 
cious and  sensual  foes  of  the  Gospel, 
who  would  treat  your  messages  with 
blasphemous  contempt,  lest  they  make 
it  an  occasion  for  merely  exhibiting 
their  ferocious  hatred  to  the  truth,  and 
of  injury  to  vourselves,  Prov.  9:8; 
23  :  9;  Luke  10  :  10,  11 ;    Acts  13  :  46. 

7.  To  exercise  a  becoming  kindness 
and  charity  toward  our  fellow-men,  and 
at  the  same  time  to  discriminate  pro- 
perly, so  as  not  to  expose  ourselves  and 
the  truth  needlessly  to  the  scorn  and 
contempt  of  the  blasphemous  and  mali- 
cious opposers  of  the  truth,  needs  grace 
and  wisdom  from  above.  H(!nce  Jesus 
encourages  them  to  yiray.  Such  an  ex- 
hortation was  also  ai)pr«>priate,  after 
forbidding  all  undue  and  unbelieving 
solicitude  in  regard  to  future  food  and 
raiment,  eh.  6  :  25-;ii.  Ask,  seek, 
knock.  This  threefold  repetition  pre- 
sents prayer  under  dilTcrent  aspects,  and 
forms  a  climax.  To  mA%  is  making 
known  our  desires  to  God ;  to  iwk,  is 
earnestly  to  implore ;  and  to  knock,  is 
to  persevere  in  our  requests.  These 
commands  and  promises  must,  of  course, 
be  restricted  and  explained  by  the  con- 
ditions which  are  elsewliere  put  upon 
prayer.  It  should  be  made  in  the  name 
of  Christ  (John  14  :  13,  14),  in  faith 
(Mark  11  :  24),  and  in  accordance  with 
the  will  of  God  (1  John  5  :  14). 

8.  The  truth  of  the  preceding  verse 
is  here  repeated  in  still  stronger  terms, 
not  as  a  promise  to  be  fulfilled  in  the 
future,  but  as  a  present  reality.  Every 
one  that  asketh  receiveth.  Mark 
the  change  from  the  future  tense  in  the 


A.D.  28. 


MATTHEW     VII. 


101 


seeketh  findeth  ;  and  to  him  that  knocketh  it  shall 
9  be  opened.      Or  what  man  is  there  of  you,  whom 

10  if  his  son  ask  bread,  will  he  give  him  a  stone?     Or 

1 1  if  he  ask  a  lish,  will  he  give  him  a  serpent  ?  If  ye 
then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  Father 
which  is  in  heaven  give  good  things  to  them  that 
ask  him  ! 

12  Therefore  all  things  'whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  to  them :  for 
» this  is  the  Law  and  the  Prophets. 


Lk.  6.  .31 ;  Gal.  5. 

14. 

ch.    22.    39, 

Eze.    18.    7, 

Zee.  8.  16,  17; 

Tim.  1.  5. 


40; 

8; 
1 


last  verse  to  the  present  in  this.  Not 
only  do  they  who  ask  receive  in  the 
future,  but  they  actually  receive  it  now. 
It  is  a  fact  in  their  present  and  constant 
experience.  Shall  be  opened.  The 
Vatican  manuscript  and  other  authorities 
make  thi.-^  also  present,  ix  opened.  If, 
however,  the  future  be  retained,  it  then 
forms  a  promise  that  prayer,  especially 
persevering  prayer,  will  be  answered. 
All  who  ask  aright  receive  either  what 
they  ask,  or  else  something  better  in  its 
place,  2  Cor.  13  :  7-9. 

9,  10.  That  prayer  will  be  answered 
is  not  only  evident  from  actual  experi- 
ence, but  also  from  the  paternal  cha- 
racter of  God.  This  is  shown  by  an 
analogy  from  the  workings  of  parental 
atfectibn  in  fallen  man.  The  ai-gument 
is  from  the  less  to  the  greater.  If 
human  love  in  the  sinful  earthly  i>arent 
will  lead  him  to  do  good  rather  then 
evil  to  his  children,  and  grant  their 
requests,  much  more  will  t\w  piu-e  and 
divine  love  of  your  Heavenly  Father  lead 
him  to  answer  the  prayers  of  his  chil- 
dren, and  bestow  upon  them  good  things. 
The  argument  is  rendered  the  more 
forci))le  by  beintr  made  intcri-ouatory. 
Or  what  man  is  there  of  you.  The 
meaning  is.  There  is  no  man  among 
you,  however  wicked  he  may  be,  who, 
if  his  son  ask  lircul.  wo\ild  give 
him  a  stone,  etc  Brea  1.  Doubt- 
less the  round  cake,  or  loaf,  ^:uch  as  is 
now  used  in  the  ea^t,  and  which  bore 
some  resemblance  to  a  round,  flat  stone. 
Some  kinds  of  serpents  also  resemble 
some  kinds  of  fish.  To  a  hungry  child 
a  stone  would  be  useless,  and  a  serpent 
poisonous.  There  is  thus  a  gradation  in 
the  questions.  The  most  hardened  and 
depraved  parent  would  not  deceive  his 
crying,  hungry  child  with  a  stone,  much 
less  with  a  serpent,  which  would  take  bis 


life.  It  is  implied  that,  instead  of  prac- 
ticing a  cruel  deception,  he  would  endea- 
vor to  satisfy  the  cravings  of  his  child. 

11.  If  ye  then  being  evil.  Falleu, 
sinful,  and  hence  seltish.  Know  how. 
Understand  from  actual  experience  how 
ye  give  good  gifts  to  your  children,  how 
much  more,  indeed,  infinitely  more, 
will  your  Father,  who  is  supremely 
good  and  merciful,  give  good  things, 
all  those  things  you  need,  and  especially 
the  Holy  Spirit,  which  is  the  sum  of  ail 
spiritual  blessings  (Luke  11  :  13),  to  those 
that  ask  him.  If  they  received  the 
Holy  Spirit,  then  they  would  have  that 
wisdom  and  love  which  would  prevent 
them  from  exercising  a  censorious  spirit, 
and  also  save  them  from  exposing  them- 
selves and  the  truth  needlessly  to  the 
scorn  of  depraved  and  blasphemous 
opposers,  vers.  1-6. 

1'2.  Jesus  uses  the  paternal  kindness 
of  our  heavenly  Father  to  enforce  the 
love  which  we  should  ever  exercise  to- 
ward our  fellow-men.  Inasmuch  as  ye 
are  infinitely  more  loved  and  well  treated 
by  your  heavenly  Parent  than  any  child 
is'  ijy  his  earthly  parent,  therefore  ex- 
tend the  exercise  of  your  love  not  only 
to  your  children,  hut  to  all.  Make  him 
an  example  in  your  treatment  of  others, 
ch.  5  :  4H.  Therefore,  introduces  the 
inference  from  God's  treatment  of  his 
children,  and  the  conclusion  of  the  first 
eleven  verses  of  this  chapter.  Whatso- 
ever ye  would,  etc.  Make  the  case 
of  others  your  own,  and  whatsoever  j'e 
ought  to  wish,  as  honest  and  righteous 
men,  that  they  should  do  to  you,  do  even 
so  to  them.  For  this  is  the  law  and 
the  prophets.  Tliisis,  indeed,  a  practi- 
cal a]3plication  of  the  law,  to  love  our 
neighbor  as  ourselves.  This  is  what 
is  rc(iuircd  in  the  Old  Testament.  Noth- 
ing short  of  this  meets  the  requirement 


102 


MATTHEW    VII. 


A.D.  28. 


13  ^  ENTER  ye  in  at  the  strait  gate  :  for  wide  is  the 
gate,  and  broad  is  the  way,  >'  that  leadeth  to  de- 
struction, and  ^  many  there  be  which  go  in  thereat : 

14  because  [or,  how]  *  strait  is  the  gate,  and  narrow  is 
the  way,  which  leadeth  unto  life,  ''  and  few  there  be 
that  find  it. 

15  "^  Beware  of  false  prophets,  ''  which  come  to  you 


'Pro.  9.   6:   Eze. 

18.  27-33 ;  Lk.  13. 

24,  25. 
y  Phil.  3.  18,  19 ;   2 

Thus.  1.  8,  9. 
'  Ex.  23.  2. 
» ch.    16.    24,    25 ; 

John  15.    18-20; 

Ac.  14.  22. 
^  Lk.  12.  32. 


of  the  law.  Different  writers  have  quot- 
ed similar  sentiments  from  lieathen  and 
rabbinical  autbors ;  but  while  the  latter 
have  rather  given  the  negative  part  of 
this  commvnd,  Christ  has  given  the 
positive.  This  may  be  seen  by  tlie  fol- 
lowing comparisou  of  Christ's  precept 
with  three  of  the  best  examples  found 
in  ancient  authors  : 


Confucius. 


ISOCRATES. 


What  you  do  not         Do    not   do    to 

like,  when  done  to    others   that  which 

yourself,  do  not  do    would   make    you 

to  others.  angry   if   done  by 

others  to  you. 


HiLLEL. 


Christ. 


Do  not  unto  an-  Therefore  all  thuirjs 
other  what  thou  whatsoever  ye  wonhl 
wouldst  not  have  that  men  should  do 
another  do  unto  to  you,  do  ye  even 
thee.  This  is  the  so  to  them: for  this 
whole  law  :  the  rest  is  the  law  and  the 
is  mere  commen-  prophets. 
tary. 

This  radical  difference  will  at  once  be 
seen  :  Christ's  precept  alone  command.^ 
us  to  do  any  thing.  Not  only  are  we  to 
avoid  doing  to  others  what  we  in  their 
situation  would  dislike,  but  we  are  to 
do  to  them  whatever  we  would  reason- 
ably and  righteously  wish  them  to  do 
to  us.  This  truth,  which  was  included 
in  the  law  and  prophets,  and  which 
was  more  or  less  clearly  apprehended 
and  expressed  by  moralists  and  inspired 
writers,  received  its  greatest  complete- 
ness, and  its  most  perfect  application, 
from  our  Savior;  and,  as  containing 
the  sum  and  substance  of  our  duty  to 
our  fellow-men,  may  justly  be  styled  the 
Golden  Rule. 

13-23.  Jesus  exhorts  his  disciples 
to  be  earnest  in  the  way  of  salva- 
TION, and  warns  them  against  false  teach- 
ers, and  against  making  a  false  profes- 
sion. Such  admonitions  are  appropriate 
in  concluding  such  a  discourse. 


13.  Enter  ye  in  at  (literally  thro^igh) 
thestrait  gate .  8o  n  le  suppose  the  gate 
to  be  at  tlie  end  of  the  way,  the  gate 
of  lieaven.  It  is  more  natural,  however, 
to  regard  it  as  at  the  beginning  of  the 
journey.  This  is  tiie  order  of  the  ttgure 
in  both  this  and  the  following  verse, 
jirft  the  gate  and  then  the  way.  Gate  is  the 
entrance  of  a  city  or  a  large  iuclosure, 
just  as  a  d<x>r  i.;  of  a  house  or  room. 
Strait,  that  i:*,  narrow,  the  opposite 
of  wide.  Destruction.  Loss,  perdi- 
tion, applicable  to  both  temporal  and 
eternal  ruin.  I  am  de-stroyed  was  a  fre- 
quent Attic  phrase,  meaning,  "I  am  un- 
done, i-uined."  Compare  Hos.  13  :  9;  lost 
in  Luke  15  :  21,  32.  Those  who  pursue 
the  broad  way  suffer  both  temporal  and 
eternal  loss.  Jesus  presents  two  objects 
before  them,  destnietion  and  life.  To 
the  latter  the  gate  is  strait  or  narrow, 
hence  difficult  to  enter,  and  the  way 
narrow  or  contracted,  and  therefore  hard 
to  continue  tliereiu ;  to  the  former,  the 
gate  is  wide  and  the  way  broad,  hence 
easy  to  enter  the  one  and  walk  the 
other.  The  figure  represents,  on  the 
one  hand,  how  difficult  it  is  to  begin 
and  to  continue  heartily  to  serve  God ; 
and  on  the  other,  how  easy  to  live  a 
life  of  sin,  re  luiring  only  to  follow  our 
own  depraved  inclinations.  The  diffi- 
culty of  being  saved,  and  the  ease  of 
being  lost,  as  well  as  tlie  fact  that  multi- 
tudes are  pressing  on  to  destruction,  are 
given  as  a  reason  of  entering  in  through 
the  strait  gate,  Luke  13 :  24 ;  Prov.  4 :  27. 

14.  Further  reason  for  pressing  into 
the  strait  gate :  not  only  the  straitness 
of  the  gate  and  the  narrowness  of  the 
way,  but  the  small  number  that  find  it. 
Some  of  the  oldest  Greek  manuscripts 
make  this  an  exclamation,  "  How  strait 
the  gate !  "  The  latest  and  best  critical 
authorities,  however,  regard  it  as  giving 
an  additional  reason,  because,  etc. 
Narrow  the  way.  The  word  trans- 
lated narrow  means  pressed  together, 
compressed,  contracted,  and  thus  made 
narrow,  and  suggests  tlie  difficulties  of 


A.D.  28. 


xMATTHEW    VI  r. 


in  sheep's  clothing,  but  inwardly  they  are  *  ravening 

16  wolves,     f  Ye  shall  know  them  by  their  fruits,    i^  Do 
men  gather  grapes  of  thorns,  or  figs  of  thistles  ( 

17  Even  so  ''every  good  tree  bringeth  forth  good  fruit ; 

18  but  a  corrupt  tree  bringeth  forth  evil  fruit.    A  good 


!0;l 


■■  ch.  24.  4,  .5.    11, 

24;   Deu.    13.   3; 

Jer.  23.  16;   Ro. 

16.  17,  18  ;  2  Pet. 

2.  1-3. 
•'Mic.  3.  5;  Gal.  2. 

4 :  2  Tim.  3.  5-9. 


the  way.  Fcav  that  find  it.  No- 
tice he  does  not  say,  few  (/<>  i/i,  as  in 
the  preceding  verse;  but  few  find  it. 
In  speaking  of  the  gates  of  cities,  Dr. 
Thomson  says  of  some  of  tliem,  "  I  liave 
seen  these  strait  gates  and  narrow  ways, 
'with  here  and  there  a  traveler.'  They 
are  in  retired  corners,  and  must  be 
sought  for,  and  arc  opened  only  to 
those  who  knock ;  and  when  the  sun  goes 
down,  and  the  night  comes  on,  they  are 
shut  and  locked.     It  is  then  too  late." 

Life.  Eternal  life,  in  opposition  to 
destruction,  John  17  :  3.  The  difficul- 
ties attending  a  life  of  piety  do  not 
arise  from  the  nature  of  holiness,  but 
from  the  depravity  of  the  human  heart. 
To  go  to  hell  needs  no  searching  for 
the  way,  for  all  are  in  it  by  nature ;  no 
exertion  to  continue  therein,  for  man's 
natural  desires  are  toward  evil  contiuu- 
ally.  But  to  enter  the  way  tliat  leads 
to  heaven  needs  searching  to  lind  the 
gate ;  for  none  by  nature  know  where 
it  is,  and  the  understandings  of  all  are 
darkened.  And,  having  discovered  tlie 
way,  it  requires  exertion  on  their  j^art 
to  choose  it,  and  to  walk  therein.  The 
way  of  holiness  is  in  opposition  to 
human  wisdom,  and  to  tlie  natural  desires 
of  the  heart,  and  is,  therefore,  a  way  of 
self-denial  and  effort,  ch.  16  :  34,  2.5 ; 
Luke  1-1 :  33  ;  Phil.  3  :  7-9. 

15.  The  difficulties  connected  with 
beginning  and  living  a  life  of  piety 
show  the  need  of  guidance  and  of  religi- 
ous instruction.  But  the  Pharisees  were 
false  teachers,  and  there  would  be  also 
false  Christian  teachers  who  would  de- 
ceive, if  possible,  even  the  elect,  ch.  24 : 
24.  Hence  the  need  of  the  caution, 
beware  of  false  prophets.  A  pro- 
phet means  not  only  one  who  foretells 
future  events,  but  also  one  who  speaks 
in  the  name  of  God — a  religious  teacher. 
A  false  prophet  is  one  who  falsely  pro- 
fesses either  to  foretell  or  to  teach  in 
the  name  of  the  Lord,  Jcr.  23  :  16,  17, 
21.  It  is  a  characteristic  of  such  teachers, 
and  as  a  matter  of  fact  they  now  come 
to  you  in  sheep's  clothing,  not  in 
liler.il  sheepskins,  like  the  supposed 
rough  costume  of  the  old  prophets,  but 


with  the  outward  appearance  of  humili- 
ty, innocence,  and  piety.  Inwardly 
ravening  wolves.  Inwardly  they  are 
seltish,  greedy  of  gain,  and  eager  to 
seize  and  devour,  John  10  :  12;  Acts 
20  :  29.  A  wolf  in  sheep's  clothing  vcrj- 
strikingly  represents  a  wicked  person 
making  a  great  profession  of  religion, 
yet  unable  so  to  dissemble  as  not  to  be 
"discovered  by  the  attentive  observer. 
Such,  indeed,  was  the  character  of  the 
Pharisees  (ch.  23  :  25) ;  and  the  same  is 
true  to  a  greater  or  less  extent  of  all  the 
religious  guides  who  lead  away  from  the 
strait  gate. 

IC).  "How  to  detect  false  teachers. 
Ye  shall  know  them.  Discover,  de- 
tect them.  By  their  fruits.  By  their 
actions,  conduct,  and  practices,  and  by 
the  effect  of  their  doctrines  on  others. 
In  their  conduct,  and  in  the  moral  ten- 
dency of  their  teaching,  you  will  discov- 
er the  seltish  and  rapacious  spirit  of  the 
wolf.  The  wickedness  of  their  hearts 
will  show  itself.  And  this  is  jitst  what 
you  would  expect;  for  their  character 
is  just  as  little  adapted  to  bring  forth 
humility,  love,  and  all  the  fruits  of  the 
Spirit,  as  thorns  are  grapes,  or  thistles, 
tigs.  Hence  the  question,  which  is 
equivalent  to  a  strong  negative,  "  Men  do 
not  gather  grapes,"  etc.  Grapes  and 
figs  w^ere  the  choicest  and  most  highlv  va- 
lued fruits  of  Palestine,  Num.  13  :  23",  24. 
Thorns  and  thistles  were  fruitless  and 
worthless  plants.  The  former  repre- 
sents the  whole  class  of  thorny  plants ; 
the  latter,  a  particular  kind.  At  the 
present  day  the  traveler  is  struck  with 
the  number  and  variety  of  thorny  shrubs 
and  prickly  plants  in  Palestine.  The  peo- 
ple gather  them  and  use  them  for  fuel. 

177  Even  so.  What  is  true  of  thorns 
and  thistles  is  true  of  every  kind  of 
tree.  Good  tree.  A  tree  of  good 
quality,  and  good  for  bearing.  Cor- 
rupt tree.  Literally,  rotten;  which  is 
hardly  the  meaning  "here,  since  rotten 
or  decayed  trees  do  not  usually  bear 
fruit.  It  rather  means,  bad  in  quality, 
in  opposition  to  good.  Thus,  the  same 
Greek  word  is  applied  to  tish  in  ch.  13 : 
48,  and  translated  bad.     Jesus  here  states 


104 


MATTHEW    VII. 


A.D.   28 


tree  '  can  not  bring  forth  evil  fruit,  neither  mn  a 

19  corrupt  tree  bring  forth  good  fruit.     ^  Every  tree 
that  bringeth  not  forth  good  fruit  is  hewn  down, 

20  and  cast  into  the  fire.     Wherefore  by  their  fruits 
ye  shall  know  them. 

'  Not  every  one  that  saith  unto  me,  Lord,  Lord, 
'"  shall  enter  into  the  kingdom  of  heaven,  "  but  he 
that  doeth  the  will  of  my  Father  which  is  in 
heaven.  Many  will  say  to  me  °  in  that  day,  Lord, 
Lord,  have  we  p  not  prophesied  in  thy  name  ?  and 
in  thy  name  have  cast  out  devils  ?  and  in  thy  name 


21 


22 


'  Eze.  22.  25 ;  Ac. 

20.  2!). 
'  ch.  12.  *J.  .3.-). 
e  Lk.    ti.     4;i    44 : 

Jam.  :i.  12, 
"  Jer.  11.  1:);  Ual. 

5.  22-24 ;  Jam.  3. 

17,  18. 
'  Gal.  5. 17 ;  1  Jo)m 

3.  9,  10, 
"  Lk.  3.  9, 
'  ch.    25,    11.    12: 

IIos.  8.  2-t ;    Lk. 

6,46;  13,25;  Tit. 

1.  16;  Jam.  1.  22 

-27. 


a  general  fact,  that  good  trees  do  pro- 
duce good  fruit;  and  bad,  worthless 
trees,  e\'il  fruit. 

18.  The  case  stated  still  stronger. 
Not  only  is  it  a  general  fact,  but  it 
must  be  so.  It  is  impossible  for  a  good 
tree,  from  its  very  nature,  to  bring 
forth  evil  fruit,  or  for  a  bad,  noxious 
tree  to  bring  forth  good  fruit.  The 
heart  of  man  is  depraved,  and  if  he  is 
unrenewed,  his  depravity  must  affect 
his  whole  conduct.  This  is  especially 
true  of  false  religious  teachers.  Their 
depravity  will  atlect  their  whole  faith 
and  practice,  and  will  show  itself  in 
their  actions,  their  instructions,  in  a 
selHsh  and  wicked  spirit,  and  in  false 
doctrine,  1  John  4  :  1-3. 

19.  Jesus  pursues  the  figure  still  fur- 
ther, by  which  the  destuiy  of  these 
false  teachers  is  suggested.  As  a  mat- 
ter of  common  observation,  trees  that 
do  not  produce  good  fruit  are  hewn 
down  and  converted  into  fuel.  See  on 
ch.  3  :  10.  So  all  these  false  guides 
shall  be  cut  off  and  doomed  to  un- 
quenchable fire. 

30.  Jesus  returns  from  the  slight  di- 
gression of  the  last  verse,  and  applies 
the  comparison  to  false  prophets. 
Wherefore,  etc.  So  then  you  sliall 
know,  recognize,  detect  them  from 
their  fruits,  from  their  actions  and 
conduct,  and  from  the  effect  of  their 
doctrines  on  others.  Such  was  doubt- 
less the  meaning  of  fniitx,  as  used  at 
the  time  by  t)ur  Lord.  With  the  Holy 
Scriptures,  however,  completed,  those 
who  can  read  and  judge  can  now  not 
only  try  the  conduct  and  spirit,  but 
also  the  doctrine^s  of  professed  teach- 
ers, without  even  waiting  to  see  what 
may  be  the  moral  effect  of  their  instruc- 
tions, 1  John  4 : 1-3. 

31.  Jesus  passes  from  false  prophets 


generally  to  false  professors.  Not 
every  one,  not  all  who  make  an 
open  profession  shall  be  saved.  liord, 
which  is  an  acknowledgment  of  him 
as  Master,  Sovereign,  is  repeated  not 
merely  for  emphasis,  but  to  indicate  a 
common  and  habitual  practice  :  Not  all 
who  are  accustomed  to  call  me  their 
Lord.  Jesus  was  doubtless  thus  called 
even  now  by  his  disciples.  Kingdom 
of  heaven.  As  consummated  in  glorv. 
See  ch.  3  ;  2.  But  he  that  doeth  the 
will,  etc.  He  that  from  tM  heart  doeth 
what  God  requires,  who  heartily  obeys 
the  revealed  will  of  God. 

22.  Many.  The  number  of  false  pro- 
fessors will  not  be  few.  Say  to  me, 
who  shall  he  the  judge,  2  Cor.  5  :  10. 
That  day.  The  day  of  judgment,  ch. 
11  :  24;  Luke  10  :  12-14;'  1  Tim.  4  :  8. 
Tile  jirophets  fretpicntly  used  this  phrase 
to  express,  sometimes  "the  introduction 
of  tlie  Messiah's  kingdom,  and  some- 
times its  consummation.  The  repetition 
of  Lord,  expresses  earnestness  and  im- 
portunity. Prophesied.  Preached, 
taught  in  the  name  of  the  Lord.  The 
word  may  here  include,  though  not  ne- 
ce.-sarily,  foretelling  future  events.  Saul 
was  among  the  prophets  (1  Sam.  10  : 
5  - 13)  ;  Balaam  predicted  the  future 
glory  of  Israel  (Num.  34  :  4)  ;  and 
Caiaphas  the  death  of  Jesus  (John  ll :  51).- 
So  some  of  Christ's  i^rofessed  followers 
have  uttered  predictions,  and  yet  have 
been  destitute  of  true  piety.  Devils. 
Demons.  The  Scriptures  in  the  original 
recognize  but  one  devil ;  all  the  other 
fallen  spirits,  of  which  he  is  the  head 
or  chief,  are  called  demoitx.  They  are 
also  spoken  of  together  as  the  devil 
and  his  anu'els,  ch.  25  :  41.  Wonder- 
ful works.  The  word  thus  translated 
implies  supernatural  power,  and  is  ap- 
plied in  usage  to  miraculous  perform- 


A.D.   38. 


MATTHEW    VII. 


105 


23  done  many  wonderful  works  ?  And  i  then  I  will 
profess  unto  them,  I  never  knew  you  :  ■■  depart  from 
me,  ye  that  work  iniquity. 

24  Therefore  '  whosoever  heareth  these  sayings  of 
mine,  and  doeth  them,  I  will  liken  him  unto  a  wise 

25  man,  which  built  his  house  upon  a  rock  :  and  the 
rain  descended,  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house  ;  and  it  fell  not :  for 

26  it  was  founded  upon  a  rock.  And  every  one  that 
heareth  these  sayings  of  mine,  and  doeth  them  not, 
shall  be  likened  unto  a  foolish  man,  which  built  his 

27  house  upon  the  sand :  and  the  rain  descended,  and 


">  ch.  18.  .3. 

■' Lk.    11.     28;     1 

John  3.  22-24. 
"Mai.  3.    17,  18;  2 

Thes.  1.  10. 

Num.      24.       4; 

John    11.    51;    1 

Cor.     13.    1,    2; 

Heb.  6.  4-(i. 
1  Lk.    13.   25,    27 ; 

John    10.    14;    2 

Tim.  2.  19. 
'  ch.  25.  41 ;  Ps.  6. 

8;  2Thes.  1.  9. 
»  Lk.     6.      47-49; 

Ezek.  13.  13-16. 


ances.  It  is  better  to  translate  miracles. 
Casting  out  demons  is  specitied  as  pro- 
minent among  the  miracles  wrought  by 
them.  Judas'doubtless  had  some  mira- 
culous gifts,  and  demons  were  subject 
to  him  as  well  as  to  the  rest  of  tlie 
apostles.  And  some,  doubtless,  wlio 
have  been  instrumentiil  in  the  conver- 
sion of  souls  will  be  rejected  at  the 
day  of  judgment,  1  Cor.  9  :  37;  1  Cor. 
13  :  1-3. 

23.  Profess.  Publicly  declare.  They 
had  professed  to  be  his;  he,  in  oppo- 
sition, would  profess  that  he  never 
knew  them  as  his  true  followers. 
He  had  never  acknowledged  them  as 
such.  Depart.  Yc  belong  not  to  me ; 
begone  then,  and  .take  your  true  place 
Hs  my  enemies.  Iniquity.  Ye  who 
work  unrighteousness,  who  in  charac- 
ter and  action  are  opposed  to  conform- 
mity  to  the  law  and  will  of  God. 

2ir-27.  In  concu'sion,  Jesus  draws 

A    STRIKING     CONTK.VST    bctWCen    tllOSC 

who  obey  and  those  who  disobey  his 
instructions.  Not  only  are  false  teach- 
ers and  false  professors  in  danu'i'v  of 
eternal  condemnation  at  the  judirmcnt, 
but  also  another  larger  class,  tho.-e  wlio 
are  hearers  but  not  doers  of  the  word. 

34.  These  sayings.  The  discourse 
lie  was  uttering.  Therefore  draws  a 
conclusion  from  all  that  he  had  said. 
The  doing  of  his  words,  the  acting  upon 
them,  implies  faith.  Works  is  the  evi- 
dence of  faith ;  and  faith  cometh  by 
hearing.  I  will  liken.  Shall  be 
likened.  Wise  means  discreet,  pru- 
dent. A  rock.  Literally,  the  rock ;  or, 
who  built  his  house  on  rock,  denoting 
the  class  of  substance  on  wliich  the 
house  was  built.  Some  commentators 
refer  this  rock  to  Christ  (1  Cor.  3  : 
11);   others  to  the  words  of  salvation 


he  taught.  But  he  who  builds  on  Christ's 
words,  reall)'  builds  on  Christ. 

25.  The  stability  of  a  good  man's 
hopes  further  illustrated.  True  religion 
will  stand  every  peril,  here  represented 
by  rain,  floods,  and  wind,  whether  in 
life,  at  death,  or  at  the  judgment.  Rain 
indicates  a  shower  or  storm.  Floods. 
The  streams,  freshet.  The  imao:ery  liere 
was  most  vivid  before  an  audience  ac- 
customed to  the  suddenness  and  fierce- 
ness of  an  eastern  tempest.  The  quantity 
of  water  that  fell  in  Palestine  between 
seed  time  and  harvest  was  very  great. 
At  times  it  descended  in  torrents.  The 
brooks  were  suddenly  tilled,  and  small 
streams  were  swollen  into  the  likeness 
of  rivers,  sweeping  away  houses  and 
cattle  that  lay  in  their  way.  The  value 
of  such  a  foundation  is  at  once  seen  in 
that  the  house,  exposed  to  such  a  ter- 
rible ordeal,  fell  not.  The  reason  given 
is,  it  was  founded,  more  correctly,  U 
1  hftd  been  founded  on  a  rock. 
i  36.  He  that  merely  hears  these  say- 
;  ings,  which  Jesu-s  had"  just  been  uttering, 
without  acting  upon  them  and  obeying 
them,  is  like  a  foolish  man,  one  want- 
ing common  prudence  and  foresight, 
who  built  his  house  upon  sand.  Sand 
denotes  the  material  of  his  foundation, 
and  represents  the  works,  doctrines, 
and  opinions  of  men,  and  all  other 
delusive  grounds  on  which  unregene- 
rate  men  build  their  hopes  for  eteniity. 
It  is  worthy  of  notice  that  both  heard, 
which  was"  commendable ;  both  built 
their  house,  had  their  religion,  and 
hoped  for  future  safety  and  happiness  ; 
but  their  foundations  were  ditferent. 
The  house  on  tlic  sand  could  not  stand 
the  fierce  beating  of  rain,  torrents,  and 
winds,  and  it  fell.  To  represent  more 
forcibly  the  total  ruin  of   this  foolish 


;06 


MATTHP]\V    VII. 


A.D.    28. 


the  floods  came,  aud  the  winds  l>lew,  and  beat  upon 

that  house ;  and  it  fell :  and  great  was  the  fall  of  it. 
■38       Aud  it  came  to  pass,  when  Jesus  had  ended  these 

sayings,  'the  people  were  astonished  at  his  doc- 
29  trine  :  for  he  taught  them  as  one  having  authority, 

and  not  as  the  scribes. 


Mk.   1.  22;   Jer. 
23.  99 ;  John  7.  4 


man's  liouse,  Jesus  adds,  and  great 
was  the  fall  of  it.  "  The  fishermen  of 
Bengal,"  says  Mr.  Ward  in  his  View  of 
the  Hindoos,  "  build  their  liuts  in  tlie 
dry  season  on  the  bed  of  sand  from 
wliich  the  river  has  retired.  Wlieu  the 
rains  set  in,  whicli  they  do  often  very 
suddenly,  accompanied  with  violent 
nortli-west  winds,  the  water  pours  down 
in  torrents  from  the  mountains.  In 
one  night  multitudes  of  these  huts  are 
frequently  swept  awa_y,  and  the  place 
where  they  stood  is  the  next  morning 
nndiscoverable."  And  thus  the  man 
with  mere  relisjious  knowledge,  without 
the  corresponding  practice,  shall  be  visit- 
ed with  swift  destruction,  Prov.  12  :  7 ; 
Isa.  28  :  16,  17.  Expecting,  it  may  be, 
to  go  to  heaven,  he  shall  be  cast  down 
to  hell. 

28,  29.  The  impression  made  by  the 
discourse  upon  the  people.  These  verses 
prove  conclusively  that  the  Sermon  on 
the  Mount  is  not  a  mere  collection  of 
our  Savior's  sayings,  as  some  have 
supposed,  but  asingle  discourse  deliv- 
ered to  the  multitudes  (ch.  4  :  25,  aud 
5  :  1)  at  the  close  of  liis  first  general 
circuit  of  Galilee.  Had  ended,  llud 
finished  his  discourse.  The  people. 
In  the  original,  the  mnUit iides,  ch.  5  : 1. 
Astonished  at  his  doctrine.  At 
his  teachiii^,  both  its  matter  and  his 
manner.  The  reason  of  this  astonish- 
ment is  given :  he  taught  tliem  as  hav- 
ting  authority.  The  authority  was 
'mi  himself.  He  spoke  as  an  authorita- 
tive teacher;  not  as  a  mere  expounder 
of  the  law,  but  as  the  Lawgiver  him- 
self, and  as  the  one  who  should  be 
their  final  Judge.  The  truths  he  uttered 
were  fitted  to  make  a  deep  impression  ; 
but  he  uttered  them  as  his  own  truth 
("  I  say  unto  you"),  and  this  especiallv 
fiUed  them  with  wonder.  And  not 
as  the  scribes.  Their  scribes;  the 
successors  of  Ezra  (Ezra  7:6),  a  class 
of  educated  men,  whose  duty  was  to 
preserve,  copy,  and  expound  the  Scrip- 
tures and  the  traditions.  They  exerted 
a  commanding  influence ;  but  they  spoke 


only  with  an  authority  as  expounders 
of  the  law,  arising  from  their  know- 
ledge of  the  sacred  text,  and  from  the 
sayings  and  traditions  of  tlie  Fathers. 
In  showing  the  spirituality  of  the  law, 
and  the  extent  of  its  requirements, 
Jesus  opened  the  eyes  of  the  people  to 
their  shortcomings,  and  aroused  their 
consciences;  but  tlxe  scribes,  dealing  in 
vain  and  trifling  questions,  and  making 
void  the  law  through  their  glosses  and 
traditions  (ch.  15  :  1-16),  blinded  the  peo- 
ple and  failed  to  move  them  to  right 
feeling  and  action. 

Remarks. 

1.  A  censorious  spirit  is  opposed  to 
Christ,  invites  a  like  spirit  from  others, 
and   is   self-condemnatory,  vers.    1,    2; 

1  Pet.  2  :  23;  1  Cor.  13  :  4-7;  Matt. 
18  :  33,  34 ;  Rom.  2  :  1. 

2.  If  we  put  ourselves  in  the  place 
of  our  Judge,  and  thus  pronounce  rash 
and  harsh  judgments  on  others,  we 
shall  bring  judgments  upon  ourselves, 
vers.  1,  2 ;  Jud.  1  :  6,  7 ;  Rom.  14  : 
10;  12  :  19. 

3.  Sin  and  selfishness  blind  men  to 
their  own  faults,  aud  make  them  cen- 
sorious and  sharp-sighted  in  regard  to 
the  faults  of  others,  vers.  3,  4 ;  1  Tim. 
5  :  13 ;  2  Tim.  3  :  6-8. 

4.  To  get  right  ourselves  before  God 
is  our  first  duty ;  then  will  we  be  prepared 
to  set  others  right.  A  beam  in  thine 
eye  unfits  thee  to  take  out  the  mote 
from  thv  brother's  eye,  ver.    5:  Rom. 

2  :  19-23 ;  Gal.  6  :  1. 

5.  A  knowledge  of  oiirselves  is  the 
best  preventive  of  evil  speaking,  and 
all  censoriousness,  ver.  5. 

6.  We  must  not  form  hasty  judg- 
ments, yet  we  must  so'  distinguish  the 
characters  of  men  as  to  adapt  our  in- 
structions to  them.  ScofTers  must  some- 
times be  let  alone,  lest  our  messages 
drive  them  to  madness  and  blasphemy, 
and  they  prove  unnecessarily  injurious 
to  themselves  and  to  us,  ver.  6. 

7.  We  should  ask  wisdom  from  God 


A.D.   28. 


MATTHEW    VIII. 


10^ 


to  enable  us  to  exercise  a  rifi;lit  spirit 
toward  our  fellow-men,  and  to  do  our 
duty  to  them,  feeling  eonlident  that 
we  shall  receive  what  we  ar-k  in  faitli, 
for  Christ's  sake,  and  according  to  his 
will,  vers.  7-11 ;  James  1  :  .5. 

8.  Parental  tenderness,  as  exhibited 
among  our  fallen  race,  should  inspire  our 
contidenee  in  the  willingness  of  our 
most  merciful  heavenly  Father  to  an- 
swer all  tliose  wlio  rightly  ask  him. 
Though  all  should  forget  tlieir  little 
ones,  God  will  not  forget  liis  own, 
ver.  9;  Isa.  49  :  15. 

9.  Since  God  is  tlic  Father  of  all,  all 
should  act  toward  one  anotlier  as 
brethren.  His  love  and  mercy  toward 
us  should  lead  us  to  exercise  a  spirit  of 
love  and  kindness  toward  others,  ver. 
12;  1  Jolm  3  :  16. 

10.  Each  one  can  find  in  himself  the 
rule  of  conduct  toward  his  neighbor, 
ver.  12;  Acts  24  :  10;  1  Tim.  1:5; 
Gal.  5  :  24. 

11.  The  difficulties  attending  the  be- 
ginning and  tlie  continuing  a  life 
of  piety  should  not  discourage  any, 
but  rather  excite  them  to  greater  earnest- 
ness. It  is  the  violent  who  seize  upon 
the  kingdom  of  heaven,  vers.  13,  14; 
Matt.  11  :  12. 

12.  Beware  lest  je  be  deceived  by 
appearances,  and  ye  be  led  to  tliink 
that  there  is  safety,  even  for  the  short- 
est time,  in  following  the  multitude  to 
do  evil,  ver.  14;  Prov.  16  :  25. 

13.  Thougli  we  are  not  to  be  censori- 
ous or  rash^  in  judging,  it  is  our  duty 
to  pi"ove  all  tilings,  and  hold  fast  to 
that  wliicli  is  good,  and  decide  by  tlie 
fruits  between  true  and  false  teachers, 
sis  well  as  between  true  and  false  doc- 
trine, ver.  15-20 ;  Jer.  23  :  16 ;  2  Cor. 
11  :  13;  1  Thess.  5  :  21 ;  2  Tim.  3  :  5. 

14.  Profession  without  the  corre- 
sponding practice  is  worthless,  vers. 
21-23;  ch.  25  :  11,  12. 

15.  Clu-i-t  will  be  our  final  Judge, 
ver.  22;  Acts  17  :  31. 

16.  Doing  the  will  of  God  is  a  sure 
test  of  our  diseipleship,  ver.  21;  John 
6  :  40 ;  1  Thess.  4  :  3. 

17.  Christ  is  our  Lawgiver,  vers.  24, 
29;  Acts  3  :  21,  22. 

18.  Those  who  build  on  Christ  by  a 
living  faith  and  a  hearty  obedience  (the 
two  are  inseparable)  shall  stand  against 
every  trial,  vers.  24,  25 ;  1  Pet.  2  :  6. 

19.  All  hopes  founded  on  human 
merit  shall  perish;  many  who  now 
weep,  pray,  and  fast  shall  be  lost  be- 


cause they  made  these  and  not  Christ 
their  dependence,  vers.  26,  27;  Isa. 
28  :  17;  Prov.  11  :  7. 

20.  Hearing  and  not  doing  will  only 
increase  our  eondenmation,  ver.  27; 
John  15  :  22. 

21.  Take  heed  lest  ye  lu-ar  these  doc- 
trines of  our  Lord,  and  wonder,  despise, 
and  perish.  Rather  receive  tliem  in  faith 
with  true  love  and  admiration,  and  prac- 
tice them  in  life,  vers.  28,  29 ;  Acts  13  : 
40,  41. 

CHAPTER   VIII. 

By  the  Sermon  on  the  Mount,  Matthew 
liad  strikingly  presented  Jesus  as  a 
teacher;  his  words  were  in  keeiiing 
witli  and  eonfinnatory  of  his  Messiah- 
ship.  He  now  proceeds  in  this  and  the 
following  chapter  to  illustrate  his  mira- 
culous power,  by  giving  a  selection  of 
his  miracles.  These  our  Lord  jier- 
formed  in  proof  of  his  divine  mission, 
ch.  11 :  4,  5 ;  John  9  :  3-5 ;  10  :  25,  37 ; 
2  :  22.  The  Jews  generally  expected 
that  the  Messiah  would  work  miracles, 
John  7  :  31;  Matt.  12  :  38;  Luke  11  : 
16,  17;  so  also  did  John  the  Baptist, 
ch.  11  :  3.  The  miracles  of  Christ  were 
designated  by  several  words,  according 
to  the  lights  in  which  they  were  view- 
ed. When  they  were  specially  regarded 
as  evidences  of  his  divine  mission,  they 
were  called  (.«/?(««),  .siff7is  (ch.  12  :  39; 
John  2  :  11);  when  as  the  manifesta- 
tion of  supernatural  power,  they  were 
called  (dunameis),  mighty  icork.f,  corre- 
sponding more  strictly  to  the  word  mir- 
acles in  common  English  usage  (ch.  11 : 
20 ;  Mark  9  :  39) ;  when  as  extraordina- 
ry and  portending  phenomena,  exciting 
astonishment  or  terror,  they  were  called 
(tei-ata),  wcnukrs  (John  4  :  48;  Acts  2  : 
22) ;  and  when  viewed  in  a  still  more 
general  and  comprehensive  light,  as 
something  completed  and  to  he  reflected 
on,  the  natural  acts  and  product  of  His 
being,  they  were  called  (oya),  vm-kii 
(John  7  :  3,  21).  In  the  Common  Ver- 
sion, the  first  of  these  is  translated 
variously  by  the  words  sir/nx,  miradex, 
and  iDonders  ;  the  second  by  mighty  wwA-.s, 
mighty  deeds,  ivonderful  works,  and  mira- 
cle's :  the  third  by  umiders ;  and  the 
fourth  by  vmrks  and  deeds. 

To  get  a  full  and  correct  conception 
of  the  miracles  of  Christ,  they  should 
be  viewed  in  all  these  aspects.  They 
were  not  simply  the  manifestations  of 
a  sui)eruatural  power,  but  also  the  pro- 


108 


MATTHEW     VIII. 


A.D.   28. 


The  healing   of  a    leper ^  of  the    Centurion'' s    servant,   of  Peter^s    icife^s 
mother,  and  of  many  others. 

VIII.     WHEN  he  was  come  down  from  the  mountam,    "  Mk.  i.-i')-i4:  Lk. 
great  multitudes  followed  him.  \i'^u  ^iktl'. 

2    "  And,  behold,  there  came  a  leper  and  worshiped      ii-i4.  ' 


duct  of  a  power  inherent  in  our  Lord, 
the  natural  fruits,  the  outworkings  of 
his  own  divine  nature;  they  were  not 
merely  adapted  to  deeply  impress  the 
mind  and  excite  astonishment  or  ter- 
ror, but  they  were  also  the  signs,  the 
evidences  of  himself,  and  of  the  truth 
of  which  he  was  the  embodiment. 
They  were,  in  tine,  the  supernatural 
phenomena  produced  by  his  own  power 
in  proof  of  his  divine  mission.  It  is  not 
necessary  to  suppose  them  either  a  viola- 
tion or  a  suspension  of  the  laws  of  nature. 
If  they  were  above  nature,  they  were  not 
against  nature.  "  All  phenomena  which 
are  not  explicable  from  the  known  or 
unknown  laws  of  earthly  development 
are  not,  for  that  reason,  necessarily 
violations  and  suspensions  of  the  laws 
of  nature ;  rather  they  are  themselves 
comprehended  under  a  higher  general 
law,  for  what  is  divine  is  truly  accord- 
ing to  law.  Tliat  which  is  not  divine 
is  agaiust  nit.ire ;  tlie  ceal  miracle  is 
natural,  but  in  a  higher  seuse." — Ols- 
HAUSEN.  Somj  W(^uld  have  us  suppose 
that  the  discipl.'-i  mi<to)k:  natural  events 
for  miracles;  auil  others,  that  the  Evan- 
gelists relate  tni/t/t-t  or  legends,  and  not 
histories.  But  such  suppositious  are 
more  incredible  thau  miracles  them- 
selves. 

Such  were  the  miracles  of  Christ. 
When,  however,  we  speak  of  miracles, 
not  of  Clirist  only,  but  of  all  the  mes- 
sengers of  God,  as  recorded  in  the 
Scriptures,  we  must  geueralize  our  de- 
tinitioa.  They  were  supernatural  acts 
and  occurrences,  wrought  by  supernatu- 
ral power  either  inherent  or  conferred, 
in  proof  of  tiie  divine  authority  of  the 
messengers  of  God. 

1.  Great  multitudes.  This  verse 
is  closely  connected  with  the  foregoing 
chapter,  and  is  an  additional  proof  that 
the  Sermon  on  the  Mount  was  a  single 
discourse,  delivered  at  one  time  and 
place.  Having  descended  the  mountain, 
many  groups,  crowds,  grftt  undiitwiex, 
A  vast,  promiscuous  assemblage,  follow 
him. 


3-4.  Healing  of  a  i.eper.  Mark  1  : 
40-4o;  Luke  5  :  \:l-W. 

2.  Behold  there  came.  Thisplahi- 
Ij'  implies  that  the  leper  met  Jesus  on 
his  descent  from  the  mountain.  It 
should  be  noticed  that  neither  Matthew, 
Mark,  nor  Luke  fixes  the  place  of  this 
miracle  with  cei-tainty.  A  leper.  A 
person  afflicted  with  leprosy,  a  most 
fearful  and  foul  skin  disease,  peculiar  to 
Egypt,  Palestine,  Syria,  and  some  other 
portions  of  the  east.  In  its  wor^-t 
fonn  it  was  the  most  terrible  of  all 
diseases,  and  absolutely  incurable.  It 
is  described,  with  certain  enactments 
respecting  it,  in  Lev.,  chapters  lo  and 
14.  It  probably  began  internally,  after 
which  it  showed  itself  iu  swellings, 
scabs,  bright  spots,  or  slight  reddish 
eruptions,  grouped  in  circles,  covered 
with  a  shiny  scale  or  scab.  The  dis- 
ease was  not  contagious,  though  often 
it  became  hereditary  for  generations. 
Its  progress  was  not  generally  rapid.  A 
leper  from  his  birth  sometimes  lived  as 
many  as  tifty  j'cars ;  while  those  after- 
ward infected,  sometimes  as  many  as 
twenty.  It  was  iurticted  sometimes  as 
a  special  judgment  for  sin,  and  hence 
was  called  a  plag>w  or  Ktroke,  Num.  12  : 
10;  2  Kings  5  :  27;  2  Chron.  26  :  20. 

Whether  this  disease  is  identical  with 
modern  leprosy  has  been  much  disputed. 
The  latest  testimonies  favor  the  belief 
that,  under  certain  fonns,  it  continues 
to  prevail.  Dr.  Thomson  ( TTie  Land 
and  the  Book,  vol.  ii.  p.  519)  thus  de- 
scribes the  most  aggravated  form,  as  wit- 
nessed at  present  in  Palestine  :  "  The 
scab  comes  on  by  degrees,  in  different 
parts  of  the  body;  the  hair  falls  from 
the  head  and  eyebrows  ;  the  nails  loosen, 
decay,  and  drop  off;  joint  after  joint 
of  the  lingers  and  toes  shrink  up  and 
slowly  fall  away.  The  gums  are  ab- 
sorbed, and  the '  teeth  disappear.  The 
nose,  the  eyes,  the  tongue,  and  the 
palate  are  slowly  consumed ;  and  finally 
the  wretched  victim  shrinks  into  the 
earth  and  disappears,  while  medicine 
has  no  power  to   stay  the   ravages  of 


A.D.   28. 


MATTHEW    VIII. 


him,  saying,  Lord,  if  thou  wilt,  thou  canst  make 

3  me  clfiin.      And   Jesus   put    fortli    /lis   hand,    and 
touched  him.  saying,  I  will  ;  be  tliou  clean.     And 

4  immediately  his  lein-osy  Avas  cleansed.     And  Jesus 
saith  unto  him,  See  thou  tell  no  man  ;  but  go  thy 


109 


thiB  fell  disease,  or  even  mitigate  senbi- 
bly  its  tortures." 

Tliis  disease  is  a  striking'  emblem  of 
>sin  aud  its  Lllccts.  The  leper  was  re- 
garded as  liuelean ;  he  wab  tu  rend  his 
garments,  let  his  hair  hang  down  di- 
slievelled,  wear  garments  of  mourning 
as  for  the  dead,  and  live  in  exelusion 
outside  the  camp  or  city.  So  strictly 
was  this  last  regulation  enforced,  that 
neither  Miriam,  the  sister  of  Moses,  nor 
King  Uzziah  was  exempted  from  ii, 
Num.  12  :  15 ;  2  Chron.  'M  :  21.  He  was 
to  warn  ott'  every  one  wliom  he  happened 
to  meet  by  crying,  Unclean,  unclean  1 
Every  one  aud  every  thing  he  touched 
was  detiled.  Leprosy  was  indeed  re- 
garded as  a  living  death  (Josepli.  Antiq. 
lii.  11,  3).  Thus,  not  only  was  he 
while  diseased  to  be  excluded  from 
society,  as  if  in  effect  dead,  and  to 
wear  garments  of  mourning,  as  for 
the  dead;  but  if  healed,  he  was  to  be 
cleansed  by  the  same  means  as  for  un- 
eleanness  through  touching  or  handling 
the  dead.  Num.  19  :  13-20;  Lev.  14  : 
4-7.  And  thus  sin  affects  the  soul, 
]iervading  the  whole  being,  rendering 
it  unclean,  separating  it  from  God,  ]iro- 
dueing  spiritual  death,  unlitting  it  for- 
ever for  heaven  and  the  company  of 
the  holy,  and  insuring  its  eternal  bar.- 
ishment,  as  polluted  "and  abominable. 
It  was  indeed  wisely  ordered  that  such 
a  type  of  the  sinner  should  be  cleansed 
immediately  after  the  wonderful  dis- 
course of  our  Lord.  That,  this  was  an 
aggravated  case  of  the  disease  is  evi- 
dent from  the  language  of  Luke,  "a 
man  full  of  leprosy;"  it  covered  his 
whole  body  from  head  to  foot. 

Worshiped  him.  This  expression 
applies  either  to  adoration  to  God  or 
to  reverence  to  maii.  See  eh.  2  :  2. 
We  have  no  reason  for  supposing  that 
this  leper  apprehended  the  divine  nature 
of  Jesus,  or  that  he  did  more  than  bow 
down  befoi'e  him,  thereby  expressing 
soecial  respect  and  reverence.  Ilis  par- 
ticular acts  of  homage  are  described 
by  Murk  (1  :  40)  and  Luke  (.5  :  12) 
86   kneeling   aud   falling   on   his    face. 


j  Lord.     This  tei-m  was  applied  as  a  title 
I  of  address  to  God  and  to  man,  signi- 
I  tying,  according  to  circumstances,  ISir, 
or  Mtuter,  or  Mmt  Revered    One,  or  Je- 
hom/i.     As   the   leper   bows  before  this 
great  Teacher  and  Worker  of  miracles, 
I  the  idea   of  Master  most  appropriately 
I  tits  his  language.     If  thou  Avilt  thou 
j  canst.     If  thou  art  willing,  thou  art 
I  aide.     The   leper   had   strong  faith  in 
I  tlie   miraculous   power    of    Jesus,    but 
j  had   a   doubt  about    his  willingness  to 
I  exercise  it  on   such  an   object,  on  one 
j  io  unclean.    Contrary  to  Jewish  usage, 
1  c   had    come   near   to   Jesus ;    but  his 
case  was  urgent.     Would  Jesus  be  will- 
ing V      Possibly  he  would  yield  to  his 
inii)ortuuity ;   at  best,  the  leper  deter- 
niined   to  rest  his  case  on   the  will  of 
Jesus  alone:  If  TIiou  imlt.     Make  me 
clean.     Cleanse  me;  heal  my  leprosy, 
and  thus  remove  my  uncleanness. 
i       3.    Jesus     imme<diatelj'    showed    his 
Avillingness  to  exert,  even  in  this  case, 
his  miraculous  power,  and,  contrary  to 
law,  he  stretched  forth  his  hand  and 
touched  him.     But  Christ  was  himself 
the  Lawgiver  and  the  fultiller  of  the 
law.     As  it  was  in  hamiony  with  the 
law   of  the   Sabbath   to   do  good  and 
fave  life,  so  was  it  with   the  law  of 
leprosy  to  remove  the  disease  and  the 
detilement.       But    Jesus    himself    was 
purity.     He  purified,  but  contracted  no 
imcleanness.       Before    his    power,    as 
symbolized    by    stretching    forth    his 
hand  and   touching    him,    the  leprosy 
fled,  and  the  leper  was  cleansed.     How 
beautiful    and    striking    his   language, 
corresponding  to  that  of  the  leper,  I 
will;  be  thou  clean,  or  cleansed. 
And  instantly  his  leprosy  was  cleansed  ; 
he  was  freed  from  the  disease  and  from 
its  uncleanness ;  or,  as  Mark  says,  "  The 
leprosy  departed  from  him,  and  he  was 
cleansed." 

4.  Tell  no  man.  Our  Lord  frequent- 
Iv  gave  such  prohibitions  as  this,  eh.  9 : 
:;0 ;  13  :  10 ;  Mark  5  :  43 ;  7  :  36,  etc. 
His  reasons  for  them  were  various, 
nccording  to  circumstances.  As  a  gene- 
ral   principle,   they  accorded  with  his 


no 


MATTHEW    YIII. 


A.D.   28. 


way,  show  thyself  to  the  priest,  and  offer  the  gift 
that  Moses  commanded,  for  a  testimony  unto  them. 

5  ^  And  when  Jesus  was  entered  into  Capernaum, 

there  came  unto  him  a  centurion,  beseeching  him,    *  Vn  ^-c'^f's^il* 

6  and  saying,  Lord,  my  servant  lietli  at  home  sick  of      piiiiem.  16.      ' 


t^entle  and  modest  bearins;,  and  with 
the  pcacefulness  and  spirituality  of  his 
Idngdom  (ch.  *13  :  16-20),  wliich  came 
not  with  observation,  Lulce  17  :  20. 
In  some  eases  lie  would  rejiress  rather 
than  encourage  the  excitement  of  the 
people,  who  sometimes  beset  him  iu 
such  crowds  as  greatly  to  trouble  him 
(Mark  3  :  9,  20),  and  would  even 
make  him  a  temporal  king,  John 
6  :  15.  In  other  cajjes  he  doubtles:; 
had  the  good  of  the  persons  healed 
specially  in  view.  In  this  instance  the 
prohibition  was  temi)orary,  binding 
upon  him  till  he  should  go  and  show 
himself  to  the  priest;  "See  thou  tell 
no  one;  but  go  and  show,"  etc.  In 
other  words.  Go  at  once  to  the  priest ; 
tell  no  one,  lest  thou  be  delayed  from 
the  performance  of  this  duty  ;  or  lest 
the  report  reaching  him  that  thou  art 
the  man  that  was  healed,  he  be  pre- 
judiced against  thee,  and  from  malice 
he  refuse  to  acknowledge  thy  cure. 
That  the  man  disobeyed,  greatly  to  the 
inconvenience  of  Jesus,  appears  from 
Mark  I  :  45,  which  suggests  still  an- 
other reason  for  enjoining  silence. 

Go  show  thyself,  etc.  Go  to  Jerusa- 
lem, where  the  officiating  ])riests  were, 
present  the  appointed  offerings  of  puri- 
fication, according  to  the  law.  Lev.  14 : 
1-32.  This  would  free  both  Jesus  and 
the  one  healed  from  the  imputation  of 
any  disregard  of  the  Mosaic  law.  There 
were  two  stages  of  purification,  the 
second  beginning  on  the  seventh  day 
after  his  showing  himself  to  the  priest. 
They  consisted  of  purifying  ceremonies 
and  offerings,  uniting  confessions  of 
sin  and  pollution  with  grateful  acknow- 
ledgment of  God's  niercy.  As  the 
leprosy  was  a  striking  type  of  sin,  so 
the  ceremonies  of  cleansing  were  typi- 
cal of  the  forgiveness  of  sin  and  jus- 
tification through  the  blood  of  Christ, 
and  of  the  anointing  of  the  Holy  Spi- 
rit for  sanctification,  Ileb.  10  :  21,  23 ; 
1  John  2  :  20.  A  testimony  to 
them.  To  the  people  that  he  wa- 
cured,  and  that  he  might  be  safely 
admitted  again  into  society.  The  leper 
had  been   pronounced  unclean  by  the 


priest,  and  the  priest  alone  could  pro- 
nounce him  clean,  and  readmit  him 
into  the  congregation. 

5-13.  Heading  of  the  Centurion's 
Servant.  Luke  7 : 1-10.  Luke  places 
this  immediatelj'  after  the  Sermon  on 
the  Plain.  There  is  no  inconsistency 
between  tlie  two  Evangelists,  since 
Matthe  w  here  makes  a  sek^ction  of  our 
Savior's  earlier  miracles,  without  strict 
regard  to  chronological  order,  and  his 
language  does  not  closely  connect  this 
with  the  preceding  miracle.  The  pro- 
minence of  the  individual  whose  servant 
was  healed,  the  commonness  of  palsy 
and  the  difliculty  of  its  cure,  the  healing 
of  the  individual  without  touching 
or  even  seeing  him,  may  have  been  some 
of  the  reasons  for  the  selection  and 
position  of  this  miracle.  When  Jesus 
was  entered.  As  he  entered.  The 
expression  is  indefinite.  Capernaum  had 
become  his  principal  residence  (see  ch. 
4  :  13)  and  the  centre  of  his  operations. 
To  it  he  frequently  returned  from  his 
preaching  tours.  On  one  of  these  occa- 
sions, as  he  entered  Capernaum,  there 
came  to  him  a  centurion,  who  was  a 
Roman  officer  commanding  a  hundred 
men.  He  was  probably  in  the  service  of 
Herod  Antipas,  and  stationed  at  Caper- 
naum, as  an  important  provincial  town 
and  a  place  of  considerable  traffic  on  the 
Sea  of  GaUlee,  to  preserve  order  there 
and  in  the  adjacent  countiy.  He  was  a 
Gentile  (ver.  10),  but  seems  to  have 
been  strongly  attached  to  the  people  and 
worship  of  Jehovah ;  and  to  have  regard- 
ed Jesus  as  without  doubt  a  "  teacher 
come  from  God,"  and  probably  as  the 
Messiah,  the  Redeemer  of  Israel. 

0.  Lord.  This  title  here  expresses 
great  i-everencc,  and  an  acknowledg- 
Tuent  of  the  high  rank  and  dignity  of 
Jesus  as  a  great  teacher,  or  the  Messiah. 
It  is  not  necessary  to  suppose  that  the 
centurion  conceived  of  him  as  "  God 
manifested  in  the  flesh."  See  on  ver.  2. 
My  servant.  Literally,  my  boy,  a  fa- 
miliar way  of  styling  a  domestic  ser- 
vant. From  Luke  we  learn  that  he  was 
speciallj-  beloved  by  his  master.  Palsy. 
In  Greek,  a  paralytic,  a  word  which  wa.* 


A.D.   23. 


MATTHEW    VIII. 


Ill 


7  the  palsy,  grievously  tormented.     And  Jesus  saith 

8  unto  him,  I  will  come  and  heal  him.  The  centu- 
rion answered  and  said.  Lord,  >'  I  am  not  worthy  that 
thou  shouldest  come  under  my  roof  :  but  ^  speak 
the  Avord  only,    and   my  servant  shall  be   healed. 

9  For  I  am  a  man  under  authority,  having  soldiers 
under  me  :  and  I  say  to  this  inan,  Go,  and  he  goeth  ; 
and  to  another,  Come,  and  he  cometh  ;  and  to  my 

10  servant.  Do  this,  and  he  doeth  it.  When  Jesus 
heard  it,  he  marveled,  and  said  to  them  that  fol- 
lowed. Verily,  I  say  unto  you,  I  have  not  found  so 

11  great  faith,  no,  not  in  Israel.  And  I  say  unto  you, 
That  ='  many  shall  come  from  the  east  and  west,  and 
shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob, 


yLk.  1.5.  19,21. 
^  vers.  16,  2(j ;   ch, 

9.  6,  7;  Ge.  1.  1- 

3 ;  Lk.  4.  35,  36 ; 

Johu  4.  50;   11. 

43. 


Lk.  1.3.29;  Mai. 
1.11;  Gen.  12.3; 
Rom.  15.  9-12. 


applied  to  one  siifferinsi  from  any  morbid 
relaxation  of  the  nerves,  loss  of  sensa- 
tion or  voluntary  motion,  including  par- 
alysis and  apoplexy.  See  on  4  :  ~4.  The 
present  case  was  a  severe  one.  He  was 
sutTering  extreme  pain,  grievously 
tormented ;  and  Luke  adds,  "about  to 
die."  "Paralysis,  with  the  contraction 
of  the  joints,  is  accompanied  with  strong 
pain,  and  when  united,  as  it  much  of  ten- 
er  is  in  the  hot  climates  of  the  East 
and  of  Africa  than  among  us,  with  teta- 
nus, both  causes  extreme  sulfering  and 
would  rapidly  bring  on  dissolution."  — 
Tkench. 

7,  8.  Jesus  at  once  declared  his  readi- 
ness to  come  and  heal  the  centurion's 
servant ;  but  the  centurion  felt  unworthy 
to  have  the  Savior  honor  his  dwelling 
with  his  presence.  He  not  only  felt 
that  lie  was  a  Gentile,  a  heathen,  but 
doubtless  also  his  own  spiritual  lowli- 
ness, his  deep  sinfulness ;  and  hence  un- 
worthiuess  to  receive  under  his  roof  the 
great  Redeemer  of  Israel.  He  would, 
therefore,  have  Jesus  speak  the  word, 
or  literally,  say  in  a  word,  and  his  servant 
would  be  healed.  In  the  use  of  a  single 
word  he  believed  Jesus  could  cure  his 
sen-ant. 

9.  The  reason  for  thus  believing  he 
now  states.  He  knew  both  what  it  was 
to  be  under  authority  and  what  to  exer- 
cise authority.  His  power  was,  indeed, 
limited ;  but  even  his  word  was  promptly 
and  faithfully  obeyed.  If  the  word  of  a 
subordinate  officer  like  himself  received 
such  obedience,  how  much  more  the 
word  of  one  whose  rank  was  so  exalted, 
and  wiio  was  manifestly  a  sovereign  over 
all  diseases.  Servant.  A  different 
word  from  the  one  translated  servant  in 


verse  6,  and  may  mean  either  a  soldier 
attending  him  as  an  officer,  or  a  domestic. 
It  properly  means  a  bondman,  or  slave, 
though  it  is  also  used  to  express  the  ser- 
vice of  choice  and  devotion.  See  1  Cor. 
7  :  21  ;  Gal.  3  :  28 ;  Col.  3  :  11 ;  John 
15  :  15 ;  Rom.  6  :  16  ;  1  Cor.  7  :  23. 

10.  Marveled.  Wondered  at,  and 
beheld  his  faith  with  admiration.  As  a 
man,  Jesus  exercised  the  various  facul- 
ties of  the  human  soiil.  This  instance 
of  faith  excited  the  surprise  or  wonder 
of  his  human  nature ;  to  his  divine 
nature  all  was  known,  nothing  was  new 
or  strange.  No,  not  in  Israel.  Not 
even  in  Israel,  the  chosen  people  of  God. 
Israel  was  applied  to  the  ten  tribes  after 
they  separated  from  Judah ;  but  after 
the  captivity  it  was  applied  to  the  whole 
nation  as  settled  in  Palestine.  This  was 
the  first  instance  of  faith  in  Christ's 
power  to  heal  at  a  distance.  And  this 
great  faith  M^as  found  not  in  some  favor- 
ed Israelite,  but  in  one  far  less  privileged 
and  favored — a  Gentile!  Faith  was  a 
frequentand  special  object  of  our  Savior's 
praise,  ch.  15  :  28  ;   Luke  7  :  50. 

11.  I  say  unto  you.  "Notonlydol 
solemnly  declare  this  Gentile  to  be  more 
enlightened  as  to  my  authority  and 
power  than  any  Jew  whom  I  have  met 
with ;  but  I  also  solemnly  declare  that 
this  superiority  of  faith  will  one  day  be 
exhibited  by  multitudes." — J.  A.  Ai-ex- 
ANDER.  From  the  east  and  Avest. 
From  the  Gentiles,  not  only  those  near, 
but  also  those  most  distant;  from  all 
parts  of  the  earth,  Isa.  45  :  6  ;  49  :  6. 
Sit  down.  Rather,  red'me  at  table,  ac- 
cording to  the  custom  of  the  time  of 
reclining  upon  beds  or  couches  at  their 
feasts  or  banquets.      The  blessings  of 


112 


MATTHEW     VIII. 


A.D.   28. 


12  in  the  kingdom  of  heaven.  But  *"  the  children 
of  the  kingdom  '  shall  be  cast  out  into  outer  dark- 
ness :  there  shall  be  weeping  and  gnashing  of  teeth. 

13  And  Jesus  said  unto  the  centurion,  Go  thy  way ; 
^  and  as  thou  hast  believed,  so  be  it  done  unto  thee.    <i  ch.  9.  29. 
And  his  servant  was  healed  in  the  selfsame  hour. 


•-ch.  21.43;  Ro.a 

25-29. 
■^ch.  22.   1.3;    Lk. 

13.  28 ;  2  Pet.  2. 

17 ;  Jude  13. 


the  Messiah's  reign  had  been  represented 
in  prophecy  by  a  feast,  Isa.  2o  :  6.  To 
recline  at  table  with  Abraham,  Isaac,  and 
Jacob,  the  fathers  of  the  nation,  was  to 
the  Jewish  mind  a  representation  of  the 
highest  honor  and  the  greatest  happiness. 
"  According  to  Jewish  notions,  splendid 
banquets  with  the  patriarchs  formed 
part  of  the  happiness  enjoyed  in  Mes- 
siah's kingdom." — Meyer.  Many  Gen- 
tiles shah  become  spiritual  descendants 
of  the  fathers  in  faith  (He)).  11  :  8-10), 
participators  of  the  kingdom  of  hea- 
ven, both  below  (Cul.  1  :  lo)  and  above. 
Rev.  19  :  9.     Compare  Luke  14  :  1.5-34. 

12.  The  children  of  the  kingdom. 
The  Jews,  the  natural  heirs  of  the  patri- 
archs, to  whom  were  committed  the 
oracles  of  God,  whose  were  the  adoption, 
the  covenants,  and  the  promises,  but 
who  were  disinherited  on  account  of 
unbelief,  Rom.  3:2;  4  :  11,  13,  IG  ;  9  : 
4,  31,  32  ;  11  :  7-10,  20.  Outer  dark- 
ness. The  figure  of  a  feast  is  still  con- 
tinued. Feasts  were  always  held  toward 
evening,  and  frequently  protracted  to  a 
late  hour,  Luke  13  :  38.  When  Judas 
went  out  from  the  supper  of  the  Lord 
it  was  night,  John  13  :  30.  The  ban- 
queting house  is  lighted  up ;  within  is 
joy  and  festivity,  but  without  is  dark- 
ness. The  streete  are  narrow  and  filthy, 
and  unillumined  by  any  light  whatever. 
To  be  cast  out  into  the  outer  darkness 
in  the  chilly  night,  such  as  they  have  in 
I  the  East ;  to  rove  around  the  filthy  streets, 
-  exposed  to  robbers  and  ferocious  dogs, 
were  the  opposite  of  enjoying  the  feast 
within,  a  vivid  representation  of  the  spi- 
ritual blindness  and  the  miserable  con- 
dition of  those  who  had  been  so  highly 
privileged  with  the  law  and  the  pro- 
phets, and  with  the  first  announcement 
of  the  glad  tidings  of  salvation,  and  yet 
who  were  rejected  on  account  of  unbe- 
lief. Their  disappointment  and  misery 
are  further  represented  by  their  weep- 
ing and  gnashing,  grinding,  grating, 
of  teeth.  More  correctly,  i/ie  uvcplu;/ 
and  the  gruxshing  of  teeth,  referring  to  the 
well-known  misery  in  hell,     They  will 


be  like  children  torn  from  the  feast,  and 
at  night  cast  from  the  house  of  their 
fatlier  into  the  darkness  without,  where 
they  will  be  heard  giving  vent  to  their 
disappointment,  rage,  and  grief.  Thus 
is  represented  not  only  their  spiritual 
wretchedness  and  bhndness  here  (Rom. 

i  11  :  8-10),  but  their  terrible  doom  here- 

I  after,  ch.  23  :  13 ;  2.5  :  30. 

I      13.  Having  made  this  application  of 

1  the  centurion's  faith  to  the  rejection  of 

I  Israel  and  the  calling  of  the  Gentiles,  lie 
proceeds  to  heal  the  sen'ant.     As  thou 

j  hast  believed.  Rather,  As  thou  duM 
Miciv.,  in  muliing  this  request.  Jesus 
docs  not  make  faith  a  ground  of  merit, 

I  but  rather  a  rule  by  which  he  gauges  his 
gifts  of  mercy  and  grace.  The  healing 
corresponded  with  and  was  in  propor- 
tion to  his  faith,  "  As  thou  didst  believe, 
be  it  done  to  you."  Alexander  most 
strangely  remarks  that  this,  and  later 
mstances  of  healing  persons  on  the  faith 
of  others  who  represented  and  interceded 
for  them,  afford  "  a  beautiful  analogy  in 
favor  of  baptizing  children  on  the  faith 
of  their  parental  sponsors"!  Much 
better  could  he  have  said  tliat  they  afford 
a  beautiful  analogy  of  the  salvation  of 
certain  individuals  on  the  faith  of  otliers ! 
But  faith  by  proxy,  either  in  baptism  or 
s.alvation,  is  equally  unscriptural.  We 
wait  to  see  a  single  example  of  either 
adduced  from  the  word  of  God.  Any 
thing  that  is  not  taught  in  Scripture,  and 
indeed  is  contrary  to  Scripture,  can  not 
have  any  scriptural  analogy.  It  is  also 
worthy  of  notice  that  the  centurion  did 
not  represent  or  stand  in  the  place  of  his 
servant;  he  did  not  exercise  faith  for 
him,  but  rather  for  himself,  that  his 
servant,  whom  he  tenderly  loved,  might 
be  restored  to  him,  that  he  might 
continue  to  enjoy  his  faithful  service. 
Self-same  hour.  The  Greek  word 
hour  originally  meant  a  definite  space  of 
time,  fixed  by  natural  laws.  Hence  it 
was  applied  to  the  seasons  of  the  year, 
and  the  divisions  of  the  day,  especially 
to  the  twelve  parts  of  the  day  from  sun- 
rise to  sunset.    Here  it  seems  to  mean 


A.D.  28. 


MATTHEW    VIII. 


113 


14  "And  when  Jesus  was  come  into  Peter's  liouse, 
he  saw  Hiis  wife's  motlier  laid,  and  siek  of  a  fever. 

15  And  he  touched  her  hand,  and  the  fever  left  her  : 
and  she  arose  and  ministered  unto  them. 

16  s  When  the  even  was  come,  they  brouglit  unto 
him  many  that  were  possessed  witli  devils :  and  he 
cast  out  the  spirits  with  Ititi  word,  and  healed  all 


'Mk.  1.29-34;  Lk. 

4.  ;38-41. 
'  1  Cor.  9.  5. 


eMk.  1.32,34;  Ac. 

10.  38. 


an  indefinite  short  duration,  tlie  tune  or 
moment  that  Jesus  uttered  tlie  word,  at 
that  iuMaid,  Luke  7  :  6,  10. 

Frt)ni  the  fuller  aecount  of  this  mira- 
cle in  Luke  7  :  1 ;  10,  it  appears  that 
the  centurion  first  sent  the  elders  of 
the  Jews  to  Jesus,  and  then  his  friends 
to  him,  bearing  the  messaj^e  which  in 
Matthew  seems  to  have  been  delivered 
by  the  ceuturion  personally.  But  it 
was  common  then  as  now  to  speak  of 
a  person  doing  wliat  was  done  by  oth- 
ers under  his  direction.  Thus  Jesus 
is  said  to  baptize,  when  he  oulj'  bap- 
tized by  his  disciples,  John  4:1;  see 
also  19 :  1.  Possibly  the  centurion  fol- 
lowed his  friends,  his  earnestness  having 
overcome  his  modesty. 

14-17.  Healing  of  Peter's  wife's 

MOTHER  AND   MANY   OTHERS.      Mark   1  : 

29-34 ;  Luke  4  :  3.S-41. 

14.  This  miracle,  like  the  preceding,  is 
selected  without  strict  regard  to  chrono- 
logical order,  and  presents  an  example  of 
a  more  private  and  domestic  character, 
and  of  another  common  and  danger- 
ous disease.  When  Jesus  was  come 
into  the  house  of  Peter.  According 
to  Mark  1  :  2'.^  tliis  took  place  in  the 
house  of  Simon  and  Andrew,  imme- 
diately after  healing  a  demoniac  in  the 
synagogue  at  Capernaum  on  the  Sab- 
bath. Although  Andrew  and  Peter 
were  natives  of  Bethsaida,  which  means 
a  fishery,  a  house  or  place  for  fishing 
(John  1  :  44),  and  was  applied  to  two 
or  more  villages  on  the  lake,  it  seems 
that  they  had  taken  up  tlieir  residence 
at  Capernaum.  Wife's  mother. 
Mother-in-law.  Peter  was  ^married. 
Many  years  after  this,  as  kite  as  a.d.  57, 
Paul  refers  to  Peter's  wife  as  living 
and  accompanying  her  husband  on  his 
missionary  tours,  1  Cor.  9  :  -5.  The 
Romish  doctrine  of  clerical  celibacy  is 
unauthorized  by  Scripture,  Heb.  13  :  4. 
Laid,  sick  of  a  fever.  Lying, 
prostrate,  sick  of  a  fever.  In  Pa- 
lestine, fevers  were  among  the  most 
cotjunou  and  the    severest    iullictions 


under  which  the  people  suffered.  The 
disease  in  the  present  instance  was  a 
malignant  one;  for  Luke  says  that  she 
was  "taken  with  a  great"  or  "violent 
fever."  In  the  vicinity  of  Capernaum, 
fevers  of  a  malignant  type  are  still 
prevalent,  especially  in  "the  summer 
and  autumn.  On  entering  the  house, 
they  tell  Jesus  of  her  illness  (Mark 
1  :  30),  iind  entreat  him  to  exercise  his 
power  in  her  belialf ,  Luke  4 :  38. 

1.5.  As  in  the  case  of  the  leper,  at  the 
touch  of  Jesus  the  fever  left  her;  and 
as  an  evidence  of  the  perfect  cure,  she 
arose  and  ministered  to  him.  The 
most  ancient  and  best  authorities  read 
fdm  instead  of  them.  The  fever  did  not 
leave  her,  as  is  common  by  natural 
means,  weak  and  exhausted.  As  one 
fully  restored,  she  at  once  attended  to 
her  household  duties  ;  ministered, 
waited  on  the  table,  and  served  Jesus 
with  food. 

1(5.  Even.  Old  English  for  evening. 
According  to  Mark  and  Luke  it  was  at 
the  setting  of  the  sun.  Various  reasons 
may  be  given  for  the  people  bringing 
thiiir  sick  to  Jesus  in  the  evening.  It 
was  the  cool  of  the  day,  and  there- 
fore the  best  time  for  bringing  the 
sick.  It  was  the  Sabbath  clay,  and 
they  may  have  preferred  to  wait  till 
its  close,  at  the  setting  of  the  sun, 
before  bearing  their  sick  to  Jesus. 
During  the  day  it  became  generally 
known  that  he  was  in  the  city,  and 
the  news  of  the  healing  of  the  demo- 
niac in  the  synogogue  (Mark  1  :  23,  28) 
spread  among  the  people.  Hence, 
"  all  the  city  was  gathered  together  at 
the  door"  "  (Mark"  1  :  S3);  and  they 
brought  to  him  many  that  were  pos- 
sessed with  devils,  with  demons,  ch. 
4  :  24.  The  demons  recog-nized  Jesus 
as  the  Christ,  crying  out,  "Thou  art 
the  Chi-ist,  tlie  Son  of  God,"  Luke  4  : 
41.  With  his  Avord.  With  a  word. 
A  single  word  from  Jesus  was  all-suffi- 
cient." And  he  healed  all  that  were 
])rought  to  him,  sick  with  various  dis- 


114 


MATTHEW    VIII. 


A.D.   28. 


17  that  were  sick :  tliat  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet,  saying, ''  '  Himself 
took  our  infirmities,  and  bare  oar  sicknesses.' 


•■Is.  53.4;  Heb.  9 
28 ;  1  Pet.  2.  24. 


Jesus  crosses  the  lake ;  stills  a  storm  :  heals  the  Gadarene 
demoniacs;  and  returns  to  Capernaum. 

18  '  NOW  when  Jesus  saw  great  multitudes  about 
him,  he  gave   commandment   to    depart   unto   the 

19  other  side.     ''And  a  certain  scribe  came  and  said    ^  Lk.  9,  57,  58. 
unto  him,  Master,  I  will  follow  thee  whithersoever 


Mk.  4.  35-41 :  Lk. 
8.  22-25. 


eases.  Here,  as  well  as  in  ch.  4  :  33, 
24,  we  get  a  j^limpse  of  the  vast  num- 
ber of   miracles  he  performed. 

17.  Matthew  pauses  here  a  moment 
to  show  that  tliis  was  a  direct  f  ultillment 
of  prophecy.  This  peculiarity  of  Mat- 
thew above  the  other  Evangelists  is  a 
strong  evidence  that  he  wrote  his 
Gospel  especially  for  the  Jews.  The 
prophecy  here  quoted  is  found  in  Isa. 
53  :  4.  The  Evangelist  gives  a  trans- 
lation of  his  own,  which  is  in  strict 
accordance  with  the  meaning  of  the  ori- 
ginal Hebrew.  Himself  took  our  in- 
firmities, and  bare  our  sicknesses. 
He  took  them  upon  himself,  and  bore 
them  himself,  lifting  up,  c.irrying,  and 
removing  them.  He  was  "  touched  with 
the  feeling  of  our  infirmities."  In  his 
compassion  for  the  sick,  and  in  his 
sympathies  for  them,  he  suffered  with 
them  in  his  human  nature.  Thus,  he 
wept  at  the  grave  of  Lazarus  (John  11 : 
35),  and  sighed  over  the  deaf  man, 
Mark  7  :  34.  What  exhaustion  of  body 
must  his  sympathy^  which  was  so  much 
purer  and  more  intense  than  that  of 
other  men  in  their  depraved  state, 
have  produced  in  connection  with  the 
preaching  and  labors  of  the  day.  It 
must  also  be  remembered  that  bodily 
sickness  is  a  part  of  the  sorrow  which 
sin  lias  occasioned.  His  miracles  were 
typical  of  the  great  work  which  he 
was  to  accomplish  for  the  soul,  by 
taking  our  place,  "  being  wounded  for 
our  transgressions"  and  "bruised  for 
our  inicjuities."  They  shadowed  forth 
also  the  perfect  redemption  of  our 
bodies  from  all  the  effects  of  sin,  when 
they  should  rise  incorruptible  and  im- 
mortal. The  whole  life  of  Jesus,  too,  on 
earth  was  one  of  humiliation  and  suf- 
fering, culminating  in  death  upon  the 
cross. 

It  w&i  only  in  view  of  the  great  fact 


that  he  was  the  Christ,  and  that  he  was 
to  make  an  atonement  for  sin  by  taking 
the  sinner's  place,  tliat  he  performed 
miracles,  and  went  about  preaching  the 
Gospel  and  doing  good.  By  viewing 
sickness  as  the  effect  of  sin,  and  mira- 
cles as  a  part  of  his  work  as  the  Ulirist, 
typifying  the  removal  of  all  the  effects 
of  sin,  and,  in  connection  with  his  great 
sympathy  as  the  Redeemer,  producing 
in  him  bodily  suffering,  we  see  here  a 
beautiful  fuUilbnent  of  this  prophecy. 
It  began  to  be  fulfilled  by  the  removal 
of  the  lesser  evils  of  sin.  Compare  1 
Pet.  2  :  :M. 
18-37.      Jesus   embarks   upon  the 

LAKE   AND    STILLS   THE    TEMPEST.      Just 

previous  to  embarking,  some  incidents 
are  related,  illustrating  the  nature  of 
Christ's  kingdom,  and  the  requirements 
of  discipleship,  Mark  4  :  35-41 ;  Luke 
8  :  33-35  and  9 :  57-<53. 

18.  Now  when  Jesus  saAV,  etc. 
And  Jesus  seeing  great,  etc.  This  ex- 
pression ii  indeiinite  as  to  time,  and 
does  not  necessarily  connect  the  inci- 
dents and  miracle  here  related  with  tlio 
foregoing.  It  was  common  for  Jesus 
to  be  attended  with  multitudes,  and  thus 
there  were  many  times  when  this  could 
have  occurred.  The  incidents  here  re- 
lated come  in  very  aptly  after  showing 
the  fultiUment  of  Isaiah's  prophecy  in 
Jesus.  Alexander  thinks  he  finds  here 
the  reason  for  Matthew's  selection  of 
the  following  miracle,  and  the  attending 
circumstances,  though  they  probably  oc- 
curred at  a  later  period.  According  to 
Mark  4  :  35,  this  crossing  the  lake  oc- 
curred on  the  evening  after  teaching  in 
parables  by  the  sea-side.  Unto  the 
other  side.  To  the  eastern  side  of  the 
lake. 

1!).  A  certain  scribe.  And  one, 
a  scribe,  came.  See  on  ch.  5  :  30.  It 
was  a  rare  occurrence  for  a  scribe  to 


A.D.  28. 


MATTHEW     Mil. 


115 


20  thou  goest.  And  Jesus  saith  unto  ]iim,  The  foxes 
have  holes,  and  the  birds  of  the  air  luioe  nests;  but 
'  the  Son  of  man  '"  hath  not  where  to  hvy  hia  head. 

21  "  And  another  of  his  disciples  said  unto  him,  Lord, 

22  "  sulfer  me   first  to  go    and   bury  my  father.     But 


I  <-h.lti.  1.3;  P8.80. 

17;  Dan.  7.  la. 
'":iC()r.  S.  'J. 
"  Lk.  9.  59.  (>0. 
"ch.  19.  29;    1  Ki. 

19.  20,  21. 


come  to  Jesus,  and  offer  to  become  his 
constant  attendant.  Master.  Teach- 
er. I  will  follow,  etc.  I  Mill 
become  thy  constant  attendant,  shar- 
ing with  you  toils,  dangers,  difficul- 
ties, and  successes,  everywhere  and  at  all 
times.  This  scribe  was  probably  a  pro- 
fessed disciple,  which  is  implied  in  ver. 
^1  by  the  words  "  another  disciple,"  and 
regarded  Jesus  as  the  Messiah  ;  but,  like 
the  disciples  in  general,  had  wrong 
views  of  the  nature  uf  Christ's  kingdom. 
He  expected  a  temporal  kingdom,  and 
would  naturally  expect,  as  one  of  the 
constant  attendants  of  Jesus,  and  a  prea- 
cher of  the  glad  tidings,  to  share  in  its 
honors  and  triumphs. 

20.  The  reply  of  Jesus  corrects  the 
scribe's  false  expectation  of  comfort 
and  worldly  advantage  in  his  service,  by 
showing  his  own  unsettled  and  homeless 
condition.  Jesus  does  not  forbid  him ; 
but  rather  shows  him  that,  so  far  from 
expecting  worldly  emoluments,  he  must 
expect  to  be  a  sharer  in  his  poverty  and 
sutferings.  Jesus  would  have  him  count 
the  cost.  It  docs  not  appear  upon  hear- 
ing this  that  he  did  follow  Jesus  as  a 
coiistant  attendant.  He  who  is  not  will- 
ing to  give  up  all  worldly  prospects  for 
Jesus,  is  not  fit  to  be  a  minister  of  the 
Gospel.  See  Luke  9  :  60.  The  foxes 
have  holes,  dens,  lurking-places; 
and  the  birds  of  the  air,  of  heaven, 
have  nests,  shelters,  dwelling-places. 
Even  wild  and  inferior  animals  have 
their  places  of  safety  and  abode;  but 
I  am  a  pilgrim,  without  property 
and  without  a  home.  The  Son  of 
man.  A  favorite  name  with  Jesus, 
by  which  he  loved  to  style  himself, 
and  yet,  with  the  exception  of  the 
expression  of  the  martyr  Stephen,  who 
Ijeheld  his  glorifled  humanity  at  the 
right  hand  of  God  (Acts  7  :  .5(5),  the 
name  is  never  applied  to  him  but  by 
himself.  It  is  worthy  of  notice  that 
in  the  first  three  Gospels,  where  the 
external  life  of  Jesus  is  narrated,  and 
his  human  nature  brought  out  i)romi- 
nently,  he  more  frequently  calls  himself 
"the  Son  of  Man;"  but  in  the  fourth 


Gospel,  where  his  inner  life  and  divine 
being  are  specially  brought  to  view,  he 
styk'S  himself  more  frequently  "the 
Son  of  God,"  or  simply  "the  Son." 
Daniel  in  foretelling  Christ's  coming 
with  the  clouds  of  heaven,  does  not  say 
that  he  saw  the  Sou  of  Man,  but  "one 
like  tlie  Son  of  Man"  (Dan.  7  :  18), 
which  implies  that,  notwithstanding  his 
exaltation  and  glory,  he  would  come  in 
the  form  and  likeness  of  a  man.  See 
also  Rev.  1  :  1.3  and  14  :  14.  This  title 
Jesus  applies  preeminently  to  himself 
as  the  Messiah,  as  "  God  manifested  in 
the  flesh,"  indicating,  notwithstanding 
his  divinity,  his  tnie  humanity,  and  his 
oneness  with  the  human  race.  The 
Jews  rightly  understood  it  to  mean  the 
Messiali'(John  12  :  34),  though  they  did 
not  enter  into  the  fullness  of  its  mean- 
ing. He  was  the  Son  of  Man  in  the 
highest  sense  (Ps.  8 :  3-.5 ;  Heb.  2 :  6-9), 
possessed  of  all  the  attributes  and  cha- 
racteristics of  our  connnon  humanity,  a 
perfect  and  model  man,  the  representa- 
tive of  the  race,  the  second  Adam  from 
heaven,  1  Cor.  1.5  :  4.5,  47.  Hath  not 
where  to  lay.  Destitute  of  a  home 
and  its  comforts.  In  following  me, 
therefore,  you  must  expect  poverty  and 
hardships.     Compare  Luke  9  :  52-56. 

21.  Another  —  disciple.  This 
implies  that  the  scribe  was  a  profess- 
ed disciple.  They  were  both  disciples, 
at  least,  in  the  wider  sense  of  the  term,  in 
that  they  acknowledged  his  authority  as 
a  teacher,  and  d()ul)tiess  reii'arded  him  as 
the  Messiah,  calling  him  teacher,  Jjord. 
See  on  ver.  6.  Suffer  me.  Per- 
mit me.  From  Luke  we  learn  (Luke 
9  :  57-60)  that  while  the  scribe  made  a 
voluntary  olTer  to  become  a  constant 
attendant  of  Jesus,  this  one  received  a 
command,  "Follow  me."  Tradition 
makes  the  latter  to  have  been  Philip. 
But  he  was  called  long  before,  John  1 :  43. 
It  could  be  he  only  on  the  supposition 
that  he  was  becoming  slack  in  the  service 
of  Jesus,  and  that  he  received  the  com- 
mand anew,  as  in  the  case  of  Peter  (John 
21  :  19),  "Follow  me."  First. to  go 
and  bury.    He  put  a  condition  on  his 


116 


MATTHEW     VIII. 


A.D.   38. 


Jesus  said  uato  him,  Follow  me ;  and  let  p  the  dead  "  Eph-  2.  1 ;  Rev. 

bury  their  dead.  n  Mk!  4.  .37 :  Lk.  8. 

23       And  when   he  was  entered  into  a  ship,  his  dis-  2:^. 
34  ciples  followed  him.     i  And,  behold,  there  arose  a 


obeyhig  the  coramaud  of  Jesus ;  aud 
placed  his  daty  to  his  father  before 
his  duty  to  Christ.  The  language  im- 
plies that  his  father  was  dead ;  not,  as 
some  have  supposed,  that  he  should  go 
and  wait  till  his  aged  tatlier  was  dead 
and  buried.  The  command  was  imme- 
diate, and  he  indicates  his  readiness  to 
give  immediate  obedieace  so  soon  as  he 
could  perform  the  fuaeral  rites  ia  bury- 
ing his  father. 

3i.  Jesus  did  not  ^raut  his  request. 
To  have  done  it  in  this  case  would  have 
been  to  acknowledge  that  the  man's 
duty  to  his  parent  was  more  important 
than  his  duty  to  Christ.  Jesus  teaches 
that  no  duty  arising  from  human  rela- 
tionship should  interfere  with  a  duty 
arising  from  a  positive  command  of  his, 
requiring  immediate  obedience.  He 
therefore  answers,  Follow  me,  and  let 
the  dead  bury  their  dead.  A 
few  iutin'prcters  ta'ce  dcdd,  in  both 
cases,  in  its  literal,  physical  sense,  Let 
the  dead  bury  one  another ;  which  is 
equivalent  to  their  being  left  unburied. 
This  would  make  the  words  of  our  Sa- 
vior m3an.  Better  that  your  father  be  left 
unburied  than  that  you  should  not  give 
my  command  the  immediate  obedience 
required.  It  accords,  however,  better 
with  the  compassionate  spirit  of  Jesus 
to  suppose  that  our  Savior  meant,  not 
that  his  father  should  be  left  unburied, 
but  that  there  were  others  to  bury  him. 
The  usual  interpret;ition  is,  therefore, 
preferable,  which  regards  the  word  (kad 
as  used  in  two  senses,  the  first  spiritual, 
as  in  Rev.  3  :  1,  the  second  literal.  Let 
the  dead  in  trespasses  and  sins  bury 
their  kindred  and  friends  who  are  dead 
in  body.  As  if  Jesus  had  said.  Your 
father  has  other  children,  or  friends,  and 
they  are  spiritually  dead,  and  can  be  of 
no  ser\ice  in  my  kingdom;  let  them  at- 
tend, then,  to  his  burial ;  you  have  an  im- 
mediate duty  to  perform  higher  than 
any  human  "obligation;  "Go  thou  and 
preach  the  kingdom  of  God,"  Luke  9  : 
60.  Jesus  was  ever  ready  to  recognize 
the  claims  of  filial  duty.  He  himself 
was  subject  to  his  parents  in  childhood, 
and  on  the  cross  provided  a  home  for  his 
mother.     But  he  could  not  sanction  the 


conduct  of  any  disciple  who  would  put 
any  duty  arising  from  human  relation- 
ship before  a  duty  owed  to  him  as  the 
Christ,  the  Lawgiver  of  his  people.  That 
disciple  put  form  a  wrong  principle,  and 
in  acting  upon  it  would  iiave  done  great 
injury  to  his  own  spirituality.  In  addi- 
tion to  these  two,  Luke  speaks  of  a  third, 
Luke  9  :  til,  G2. 

23.  Matthew  now  proceeds  to  relate 
the  miracle  of  stilling  the  tempest,  to 
which  wliat  just  precedes  was  only  inci- 
dental and  preparatory.  Embarking  in 
a  ship,  which  was  a  general  name  for 
every  grade  of  merchant  or  transport 
vessel,  here,  probably,  a  fishing  vessel  or 
boat,  and  projjclled  both  by  sails  and 
oars,  his  disciples,  those  who  were  his 
usual  attendants,  such  as  Andrew  and 
Peter,  James  aud  John,  probably  the 
one  who  had  asked  permission  to  go  and 
bury  his  father,  and  others,  followed 
him  into  the  vessel,  to  accompany  him 
across  the  lake.  Mark  adds  that  there 
were  other  ships  with  him. 

2-t.  There  arose  a  great  tempest. 
The  word  translated  temjxd  is  translated 
earthquake  in  ch.  2i :  7.  It  properly  means 
a  shakiiig,  violent  agitation,  whether  in 
the  water,  air,  or  earth ;  and  here  refers 
to  one  of  those  sudden  violent  squalls 
or  whirlwinds,  to  which  this  lake  is  sub- 
ject. According  to  Mark  and  Luke,  it 
was  a  great  storm  of  wind.  Rev.  E.  P. 
Hammond,  who  visited  this  lake  in  1866, 
thus  describes  one  of  those  sudden 
storms  to  which  it  is  subject :  "  It  was 
not  long  before  a  fearful  storm  burst 
upon  us.  We  were  then  nearly  two 
miles  from  the  shore,  in  that  jiart  of  the 
sea  which  is  about  eight  miles  wide ;  but 
as  the  fierce  waves  tossed  our  boat  about 
like  a  plaything,  it  seemed  as  if  the  lake 
suddenly  expanded  in  all  directions.  I 
have  at  different  times  in  my  life  been 
in  great  danger  upon  the  water.  I  was 
once  upset  in  a  boat  on  Lake  Superior, 
and  had  to  swim  for  my  life.  But  never 
but  once,  and  that  when  we  struck  an 
iceberg  in  the  Atlantic,  was  I  so  much 
alarmed.  I  really  felt  we  were  in  danger 
of  going  to  the  bottom.  The  miserable 
Arabs  seemed  to  know  nothing  about 
managing  the  boat;  and  we  could  not 


A.I).   38. 


MATTHEW     VIII. 


ir 


great  tempest  in  the  sea,  insoniucli  that  the  ship 

was  covered  with  the  waves: 'but  lie  was  asleep. 
25  And  his  disciples  came  to  him^  and  awoke  him,  say- 
•li)  ing,   Lord,  '  save   us :    we   perish  !     And  he  saith 

unto  them,  '  Why  are  ye  fearful,  C)  ye  of  little  faith  ? 

Then  "  he  arose,   and  rebuked  the  winds  and  the 

27  sea ;  and  there  Avas  a  great  calm.  But  the  men 
marveled,  saying,  '^  What  manner  of  man  is  this, 
that  ivcn  •'  the  winds  and  the  sea  obey  him  I 

28  '  And  when  he  was  come  to  the  other  side,  into 
the  country  of  rtie  Gergesenes,  there  met  him  two 


■■  Ps.  44.  22,  23. 

"  Ps.  46.  1 ;  Ac.  4. 

U:    16.    30,    31; 

Htb.  7.  25. 
'  ch.  14.  30,  31 ;  Is. 

41.  10. 
"Job  38.   11;    P*. 

(i5.  7. 
>'Mk.4.  41  ;  Lk.R. 

25. 
y  ch.    14.    25, 

Johu  6,  21. 
^  Mk.  5. 1-21 : 

8.  26-40. 


3-2: 
Lk. 


make  them  ixndcrstand  a  word  of  our 
laiitiuajje ;  and  thoy  \vere  as  much  alarmed 
as  we.  One  of  the  ladies  was  sea-siek. 
Tlie  boat  was  Icakm^  all  the  timii,  and 
occasionally  a  lar^e  wave  paid  us  au  un- 
ceremonious visit."  The  waters  wore 
violently  agitated,  so  that  the  ship  was 
covered  with  the  waves  that  lieat  in,  and 
was  being  filled,  Murk  4 :  37.  It  is  not  un- 
common'for  waves  to  sweep  over  the 
deck  of  a  vessel  in  a  storm.  Insomuch 
that.  So  that.  He  is  emphatic.  While 
all  others  were  awake  and  tilled  with  ter- 
ror, he  was  asleep,  according  to  Mark,  in 
the  hinder  part  of  the  ship.'  He  needed 
sleep  on  account  of  the  labors  of  the  day ; 
but  his  sleep  and  this  tempest  were 
simultaneous,  so  that  his  discijiles  might 
feel  their  extremity,  and  be  the  more 
deeply  impn-essed  with  his  power  over  the 
elements.  Like  Jonah,  he  slept  in  the 
midst  of  the  storm  ;  but  how  diiferently ! 
— the  pruphct  fleeing  from  duty,  Jesus 
waiting  calmly  for  the  exact  m<imeiit  of 
duty ;  the  prophet  the  cause,  Jesus  the 
allayer  of  the  storm. 

25.  Save  us ;  we  perish.  How 
great  the  tempest  thus  to  terrify  his  dis- 
ciples, who  were  accustomed  to  tishing 
and  sailing  upon  the  waters  of  the  lake  I 
The  words  are  the  cries  of  intense  anxi- 
ety, the  exclamations  of  terror.  Lord, 
save  us  from  impending  ruin;  we  are 
now  perishing,  we  are  lost!  The  de- 
struction which  seemed  already  upon 
them  was  the  reason  for  their  awaking 
him,  and  their  cry  for  help. 

26.  Jesus  first  rebukes  their  trou- 
bled hearts.  Why  are  ye  fearful  ? 
or  cowardly  f  showing  their  want  of 
faith.  They  were  in  great  danger,  and 
had  not  Jesus  been  on  board,  there 
would  have  been  great  cause  of  alarm ; 
but  since  he  was  with  them,  they  show- 
ed by  their  alarm  that  they  were  of 
lUtle  faith,  having  small  confidence  in 


the  knowledge  and  i)0wcr  of  Jesus.  He 
then  arose  and  rebuked  the  winds 
and  the  sea;  counuauded  the  wind 
not  to  blow,  aiul  the  waves  of  the 
sea  to  be  still.  Some  infer  from  the 
language  that  Satan  aud  his  demons  had 
caused  the  storm,  and  that  they  are  the 
objects  of  his  rebuke.  Jesus  speaks,  in- 
deed, as  to  a  personal,  rational  agent, 
Mark  4  :  39.  H  may  be  explained,  how- 
ever, by  supposing  a  strong  personifica- 
tion. By  thus  speaking  to  the  wind  and 
sea,  he  showed  that  the  elements  were 
siabjcet  to  his  bidding.  Compare  Ps. 
10(5  :  9,  and  89  :  8,  9.  And  there  was  a 
great  calm,  a  great  stillness;  great 
in  contrast  to  the  violent  agitation  of 
both  air  and  water  which  had  just  sub- 
sided. Jesus  with  his  disciples  in  the 
ship  is  a  beautiful  emblem  of  the  Church 
tossed  and  shaken  by  the  tempests  of 
the  world,  j-et  always  safe ;  for  Jesus  is 
with  her  to  the  end.  Compare,  in  con- 
trast, Ezekiel  ch.  27,  where  Tyre  is  pre- 
sented xmder  the  figure  of  a  vast  ship, 
built,  manned,  and  freighted  by  the  com- 
bined skill,  strength,  beauty,  and  riches 
of  all  nations ;  but  it  is  broken  by  the 
storm  and  destroyed. 

27.  The  men  marveled.  The 
men  who  were  in  the  ship  besides  Jesus 
and  his  disciples;  the  crew  or  sailors. 
They  marveled ;  but  alas !  it  is  to  be 
feai'ed  they  did  not  recognize  tlie  Mes- 
siahship  of  Jesus.  So  men  continue  to 
wonder  at  the  mighty  works  of  God — 
wonder,  despise,  and  perish. 

2S-ot.  Healing  of  two  demoniacs. 
Mark  .5  :  1-  20 ;  Luke  8  :  26-40.  The 
tln-ce  Evangelists  agree  in  placing  this 
miracle  immediately  after  the  stilling  of 
the  tem]iest. 

28.  Country  of  the  Gergesenes. 
GerrjeJienes,  for  wliicli  reading  there  is  con- 
siderable authority,  might  be  explained 
as  identical  with  the  Girgashites,  whom 


lis 


MATTHEW    VIII. 


A.D.   28. 


possessed  with  devils,  coming  out  of  the  tombs,  ex- 
ceeding fierce,  so  that  no  man  might  pass  by  that 


the  Israelites  under  Joshua  destroyed, 
Josh.  3  :  10.  Matthew  might  liavc  called 
the  region,  as  once  inhabited  by  that 
tribe,  by  its  ancient  name.  So  also  Gera- 
sene  may  be  a  coi-ruption  of  the  same 
name.  Yet,  according  to  the  highest 
critical  authorities,  this  should  be"  w(w- 
(ry  of  the  Gadarenes  ;''''  and  in  Mark  5  :  1 
and  Luke  8  :  36  it  should  read,  "  coun- 
try of  the  Gerasenes."  GiuJam,  now 
Umkeis,  was  a  city  of  Perea,  a  chief 
city  of  Decapolis,  of  considerable  im- 
portance in  the  time  of  Christ.  It  was 
on  tlie  river  Hieromax,  about  seven  miles 
south-east  of  the  Sea  of  Galilee ;  the  hill 
on  which  it  was  located  has  some  ruins 
on  the  top,  and  a  large  number  of  exca- 
vated tombs  on  its  sides.  Its  territory 
could  well  extend  to  the  lake.  Gemm, 
now  Jerash,  on  the  eastern  boundary  of 
Perea,  was  a  town  of  Decapolis,  about 
forty  miles  south-east  of  the  scenes  of 
the  miracle.  Josephus  describes  it  as 
rich  and  populous.  Ruins  now  mark  its 
site.  Some  suppose  that  a  large  tract  of 
country  adjacent  to  this  city  bore  its 
name.  Jerome  states  that  in  liis  day  the 
name  of  Gerasa  was  given  to  ancient 
Gilead.  Origen,  however,  says  tliat  a  city 
called  Gergesa  anciently  stood  on  the 
eastern  shore  of  the  Sea  of  Galilee.  Dr. 
Thomson  thinks  he  has  discovered  tlie 
ruins  of  this  city,  now  called  Kerxa  or 
Germ,  on  the  eastern  shore  of  the  lake, 
about  midway  between  the  entrance  and 
the  outlet  of  the  Jordan.  He  describes 
it  as  "  within  a  few  rods  of  the  sliore, 
and  an  immense  mountain  rises  directly 
above  it,  in  which  are  ancient  tombs.  .  .  . 
Tlie  lake  is  so  near  the  base  of  the 
mountain,  that  the  swine  rushing  madly 
down  it  could  not  stop,  but  would  be 
hurried  on  into  the  water  and  drowned." 
This  is  the  more  probable  site,  not  only 
of  the  Gergesa  of  Origen,  but  also  of  tlie 
Gerasa  of  Mark  and  Luke.  The  country 
of  Gergesa  or  Gerasa,  probably  joined 
upon  that  of  Gadara ;  and  as  the  limits  of 
the  territory  belonging  to  each  city  were 
not  very  accurately  determined,  Matthew 
could  call  it  the  country  of  the  Gada- 
renes, and  Mark  and  Luke  the  country 
of  the  Gerasenes. 

Two  possessed  Avith  devils. 
With  demons.  On  demoniacal  pos- 
sessions,  see    ch.   4  :   24.      Mark  and 


I  Luke  mention  only  one  possessed  with 
[  demons.  There  is  no  contradiction ; 
for  while  Matthew  speaks  of  two,  the 
others  do  not  say  there  were  not  two, 
or  that  there  was  only  one.  They  only 
speak  of  one,  without  referring  to  the 
other,  who  was  probably  less  remarkable 
and  less  prominent.  To  illustrate  take 
the  following  exam])le  :  "In  the  year 
1824,  Lafayette  visited  the  United  States, 
and  was  everywhere  wck-Diiied  with 
hoiinrs  and  pageants.  Tlif-lorians  will 
describe  these  as  a  noble  incident  of  his 
life.  Other  writers  will  relate  the  same 
visit  as  made,  and  the  same  honors  as  en- 
joyed, by  two  persons,  namely,  Lafayette 
and  his  son.  Will  there  be  any  contra- 
diction between  these  two  classes  of 
writers?  Will  not  both  record  the 
truth?" — Robinson's  Harmony  of  the 
Gos/K'Ls,  note  on  §  57. 

The  tombs.  Having  left  the  dwel- 
lings of  men,  they  made  their  abode 
in  the  tombs.  The  sepulchres  of  the 
Hebrews  "  were  generally  cut  out  of  the 
solid  rock ;  sometimes  below  the  level 
of  the  ground,  but  oftener  above  the 
ground,  and  on  the  side  of  mountains. 
The  natural  caves,  Avith  which  the  coun- 
try abounds,  were  also  used  for  this 
puri)ose.  "Their  size,  since  they  are 
lus  large  often  as  a  commodious  room, 
and  their  situation  near  the  traveled 
paths,  cause  them  to  be  resorted  to  as 
places  of  shelter  for  the  night.  During 
the  winter  season,  the  wandering  Arabs 
sometimes  tiikc  up  their  permanent 
abodes  in  them." — Dr.  H.\ckett,  Ulm.  of 
Scrip,  pp.  lOo,  108.  Coimiare  Judges 
6  :  2.  They  were  exceeding  fierce, 
exceedingly  ferocious,  so  that  no  one 
might  pass  by  that  way;  no  one 
was  able,  strong  enough,  to  pass  by  that 
way.  They  had  made  that  road  oV  way 
impassable" for  travelers.  These  are  the 
most  terrible  cases  of  demoniacal  pos- 
sessions recorded  in  the  Gospels.  No 
others  are  represented  as  possessing  such 
muscular  strength,  such  abandonment 
of  all  society,  and  such  savage  and  un- 
controllahleferocity. 

21).  Behold  introduces  the  wonder- 
ful fact  that  these  demoniacs,  who  had 
made  the  way  impassable,  acknowledge 
the  superiority  of  Jesus.  The  demons 
believe  and  tremble,  James  2  :  19,  and 


A.D.    28. 


MATTHEW    VIII. 


119 


29  wav.     And,  bcliokl,  tliov  cried  out,  saving,  What 

have  we  to  do  witli  tliee,'  Jesus,  »  thou  Son  of  God  ?    '  Jj.  Lk.^4'.  ^^Ac! 
art  thou  come  hitlier  to  torment  us  ^  before  the  time  ?      ifi.  17 ;  Jam.  2. 19. 

30  And  there  was  a  good  way  oft'  from  them  an  herd  of   "  g  ^*^^-  ''^'^'-  "^'"^^ 

31  many  "=  swine   feeding.      So    the   devils   ''  besought    '  Le.  7.  ll 
him  saying,   If  thou  cast  us  out,   sufi'er  us  to  go 

82  away  into  the  herd  of  swine.  And  he  said  unto 
them,  "  Go.  And  when  they  were  come  out,  they 
went  into  the  herd  of  swine:  and,  liehold,  the 
whole  herd  of  swine  ran  violently  down  a  steep 
place  into  the    sea,   and   perished   in    the  waters. 


"i  Job.  1.  10-12;    2. 
3-6 ;   Lk.  10.  17. 
'  1  Pet.  3.  22. 


show  g;reater  knowleclge  of  tlic  charac- 
ter of  Jesus  than  tlie  men  f)f  his  time. 
What  have  we  to  do  with  thee  ? 
Thus  the  ilcmous  speak  through  the  men, 
so  thoroug-h  was  their  eontroJ  over  both 
body  and  soul.  This  phrase  is  common 
to  the  Hebrew  and  the  later  Greek 
(2  Sam.  16  :  10;  19  :  23;  1  Kings  17  : 
18  ;  John  2  :  4),  and  means,  What  is 
there  in  common  between  us  ?  Why 
interfere  with  us?  Ezra  4  :  3.  Son 
of  God.  As  a  participator  in  tlie 
divine  essence,  and  therefore  possessed 
of  divine  power.  See  on  verse  20  above. 
They  had  discovered  this  power,  for  he 
had  already  commanded  them  to  come 
out,  Mark  .5  :  S.  Art  thou  come  hith- 
er to  torment  us  before  the  time  ? 
Before  the  time  of  their  doom,  the  day  of 
judgment.  Jesus  si)eaks  of  "everlast- 
ing fire  prepared  for  the  devil  and  his 
angels "  (eh.  25  :  41) ;  Peter,  that  God 
had  "delivered  them  over  to  chains  of 
darkness,  reserved  for  judgment "  (2  Pet. 
2:4);  and  Jude,  that  they  are  "  reserved 
in  everlasting  chains  under  darkness  un- 
to the  judgment  of  the  great  day,"  Jude 
6.  The  demons  admit  their  coming 
doom,  and  ask  if  he,  the  Son  of  God, 
had  come  to  execute  it,  or  rather,  to 
inflict  the  torture,  the  torment,  the 
pains  of  hell,  before  the  time  appointed. 

30.  A  herd  of  many  swine. 
About  two  thousand,  Mark  .5  :  13. 
Since  swine  were  unclean  to  the  Jews 
(Lev.  11  :  7,  8),  and  they  were  prohibit- 
ed from  keeping  them,  (Lightfoot,  315), 
and  since  Gadara,  according  to  Josephus, 
was  a  Greek  city,  and  many  Gentiles  in- 
habited that  region,  it  is  probable  that 
the  keepers  of  these  swine  were  Gentiles. 

31.  So.  And.  Since  the  demons 
can  not  remain  in  the  men,  they  desire 
that  they  may  not  be  sent  out  of  the 
country   (Mark    5  :    10) ;   but  that  he 


would  suffer  them  to  go  ;  or  accord- 
ing to  the  best  critical  authorities,  send 
them  away  into  the  herd  of  swine. 
They  prefer  to  possess  the  bodies  of 
brutes  rather  than  to  be  sent  away  from 
their  permitted  residence  on  earth  to 
their  residence  of  darkness  below.  How 
they  could  possess  inferior  animals  is 
not  difHcult  to  imagine,  since  they  so 
thoroughly  possessed  the  lower  and  sen- 
sual nature  of  men.  They  could  exert 
no  moral  and  intellectual  influence,  as  in 
man ;  but  they  could  operate  through 
the  organs  of  their  bodies,  and  through 
their  animal  and  sensual  natures. 

32.  Go.  Why  Jesus  granted  the 
request  of  the  demons,  we  are  not  in- 
formed. The  requests  of  Satan  are 
sometimes  granted.  Job  1  :  12  ;  2  :  6. 
By  giving  them  this  permission,  it  was 
clearly  shown  that  demons  do  exist,  that 
those  possessed  with  demons  were  not 
simply  insane,  or  suffering  from  mere 
bodily  disease.  It  showed  their  power 
and  malice  in  this  particular  instance, 
and  hence  the  greatness  of  the  miracle. 
According  to  Mark,  their  name  was  Le- 
gion, which  had  come  to  signify  an  inde- 
tinitely  large  number.  The  two  thousand 
swine  is  suggestive  of  their  smallest 
supposed  number ;  for  we  must  suppose 
at  least  as  many  demons  as  swine.  The 
swine  manifest  the  power  and  malignity 
with  which  thej'  are  possessed  by  rush- 
ing down  the  steep  into  the  lake,  where 
they  perish  by  drowning.  The  power 
of  Jesus  is  thus  manifested  over  the 
powers  of  darkness,  and  their  final  and 
utter  overthrow  is  foreshadowed. 

This  miracle  and  that  of  the  withered 
fig-tree  which  Jesus  cursed  (eh.  21  :  18- 
20)  are  the  only  ones  which  resulted  in 
any  destruction  of  property.  On  this 
point  Dr.  Alford  remarks  :  "We  may 
well  think  that,  if  God  has  appointed  bo 


120 


MATTHEW    VIII. 


A.D.   28. 


33  '  And  they  that  kept  them  fled,  and  went  their  Avays    '  ¥%^jl^'^^'^^- 
into  the  city,  and  told  every  thing,  and  what  was  be- 

34  fallen  to  the  possessed  of  the  devils.     And,  behold, 

the  Avhole  city  came  out  to  meet  Jesus.      And  wlien    "  21^14  ?A/\\i'^3!!' 
they  saw  him,  ?they  liesought  him  that  he  would 
depart  out  of  their  coasts. 


many  animals  daily  to  be  slanghtci-ed  for 
the  sustenance  of  men's  bodies,  he  may 
also  be  pleased  to  destroy  animal  life, 
when  he  sees  fit,  for  tlie  liberation  or 
instruction  of  souls.  Besides,  if  tiie 
confessedly  far  i^reater  evil  of  the  pos- 
session of  men  h\  evil  spirits,  and  all 
the  misery  tliereupon  attendant,  was  per- 
mitted in  God's  inscrutable  purposes, 
surely  much  more  this  lesser  one. 
Whether  there  may  have  been  special 
reasons  in  this  ease,  such  ai  a  contempt 
of  the  Mosaic  law  by  the  keepers  of  the 
swine,  we  have  no  means  of  judijini^; 
but  it  i;  at  leajt  possible."  In  addition, 
it  may  be  said,  the  permission  was 
our  Lord's,  the  destruction  of  the  swine 
tiie  work  of  the  demons.  Our  Lord  was 
no  more  responsible  for  w'.iat  the  de- 
mons did  than  he  is  for  w'.iat  wicked  men 
do  whom  he  permits  to  live  and  to  hold 
high  places  in  our  world.  Besides, 
Christ  had  a  right  to  send  them  where 
he  pleased. 

33.  Astonished  and  atfrighted,  tlie 
herdsmen  tied  and  went  away  into  the 
city,  and  told  every  thing,  all  that  liad 
occurr.'l.  They  t  »ld  n;)t  only  what  ha  I 
hapneni'.l  to  the  swine,  but  wliat  lia  I 
befallen  to  the  possessed  of  the 
devils;  h  )W  that  the  demons  had  been 
cast  out,  and  the  two  m.-n  restored  to 
their  riifht  minds. 

34.  The  whole  city.  The  mass 
of  the  people  came  oat  to  meet  Je- 
sus as  he  was  approaching  the  city. 
How  worldly  interests  excite  meii ! 
They  see  Jesus,  and  also  one  who  had 
possibly  been  a  fellow-citizen,  yet  for  a 
time  a  raving  maniac,  living  like  a  wild 
man  and  wearing  no  clothing,  but  now 
calmly  silting  at  the  feet  Of  Jesus, 
clothed,  and  in  his  right  mind,  Luke  8  : 
27,  35.  But  they  valued  worldly  gain 
above  the  blessings  attending  the  mira- 
cles of  Jesus.  To  their  minds  the  loss 
of  the  herd  of  swine  more  than  counter- 
balanced the  cure  of  the  demoniacs. 
And  besides,  they  may  have  feared  that 
similar  results  would  attend  other  mira- 
cles. Other  owners  of  swine  may  have 
thought  their  tratfie  in  danger.  "Com- 


pare Acts  10  :  24-31.  Tliey,  therefore, 
besought  Jesus  to  depart  out  of 
their  coasts,  tiieir  borders.  See  cli. 
2  :  1(>.  Jesus  acceded  to  their  re- 
quest, and  let  them  alone.  We  do  not 
read  of  his  ever  visiting  them  again. 


1.  Christ  is  the  Wonderful — wonder- 
ful in  his  words;  wonderful  in  his 
deeds ;  and  wonderful  in  his  saving- 
power,  ver.  1 ;  Isa.  9  :  6. 

2.  In  leprosy  we  have  a  striking  type 
of  sin,  a  most  loathsome  disease,  one 
deeply  seated,  gradually  showing  itself 
oil  the  surface,  progressive,  fearfulh' 
destructive,  incurable  by  human  means 
(2  Kings  5  :  7),  and  cutting  olf  the  per- 
son diseased  from  the  society  of  tlie 
clean,  ver.  2. 

3.  In  the  leper  that  came  to  Jesus  we 
have  a  type  of  the  sinner  seeking  Jesus, 
and  saved  b^'  him.  He  felt  that  he  was 
diseased;  he  des-paiird  of  human  help; 
he  exercised  voiifuknce  in  the  power  of 
Jesus;  and  ii»b)iiUU\l  to  the  will  of  Jesus, 
and  was  healed,  vers.  2,  3. 

4.  The  soldier  is  encouraged  to  look 
to  Jesus.  Three  centurions  are  specially 
referred  to  in  the  Gosiiels  and  the  Acts, 
eh.  27  :  43;  Acts  10  :  1.  Soldiers  came 
to  John  the  Baptist,  Luke  3  :  14;  ver.  5. 

5.  The  centurion  presents  a  beautiful 
example  of  faith.  A  belief  on  testi- 
mony ;  an  unwavering  confidence  in  th« 
power  of  Jesus,  and  that  his  power  wa«. 
not  limited  to  time  and  place ;  showing 
itself  in  earnest  entreaty,  and  connected 
with  divine  compassion,  vers.  6-9. 

6.  We  also  have  in  the  centurion  a 
striking  exliibition  of  humility.  What 
thoughts  does  he  have  of  himself,  not- 
withstanding his  prosperous  circumstan- 
ces and  his  honorable  station,  and  what 
high  veneration  for  Jesus!  Ilumilitv 
rests  on  faith,  and  is  inseparable  from  it, 
ver.  8. 

7.  The  centurion's  faith  was  condem- 
natory of  the  unbelief  of  the  Jews.  It 
was  a  foreshadowing  of  that  faith  by 
which  the  Gentiles  should  surpass  Israel, 
vers.  10,  11;  Rom.  9:31,  32. 


A.D.   28. 


MATTHEW    IX. 


]-_M 


IX.  AND  he  entered  into  iv  ship,  anrl  passcfl  over,  ''    ■■  ch.  4.  i:i. 
and  came  into  his  own  citv. 


8.  External  advantuijcw,  and  i>iotis  pa- 
rents and  friends,  irive  no  titb'  to  the 
privileges  and  blessini;s  of  (iod's  peo- 
ple, either  liere  or  iiereafter,  vers.  11,  12. 

9.  Faith  in  Jesus  reeei\es  an  imme- 
diate answer,  thoiit;li  the  evidenee  of  it 
niaj-  not  be  seen  at  the  moment.  By 
inquiry  the  centurion  found  that  the 
answer  of  Jesus  to  his  prayer  of  faitli 
was  immediate,  ver.  13;  Acts  9  :  11. 

10.  They  who  are  restored  to  sjjiritual 
health  should  use  their  strenf^th  in  min- 
istering to  Christ  and  his  pcoijle,  ver.  15. 

11.  The  whole  life  of  Jesus  was  a  con- 
tinued scene  of  humiliation  and  suft'er- 
ings,  culminating  in  his  death  upon  tlic 
cross.  There  'was  a  close  connection 
between  his  active  and  passive  obe- 
dience, ver.  17;  Phil.  3  :  6-8. 

12.  In  sickness  and  death  we  can  rest 
on  Jesus  as  our  Consoler,  Sustainer,  and 
Deliverer,  vers.  14-17 ;  Acts  7  :  55-60. 

13.  How  great  the  condescension  and 
poverty  of  Jesus  !  He  had  no  place 
where  he  might  lay  his  head,  ver.  20. 

14.  All  who  would  follow  Jesus  should 
count  the  cost.  They  must  be  willing, 
if  necessary,  like  him,  to  be  homeless, 
ver.  20;  Luke  14  :  27-33. 

15.  Honest  poverty  is  no  disgrace.  It 
is  no  dishonor  to  be  like  Christ  in  our 
earthly  condition,  ver.  20. 

16.  Not  every  profound  scholar, 
though  a  Christian,  should  be  a  preach- 
er of  the  Gospel,  vers.  19,  20. 

17.  Duties  to  Christ  should  occupy 
the  first  place.  Our  ease,  comforts,  in- 
terests, or  even  human  friendships  and 
obligations,  should  not  interfere  with 
our  obedience  to  the  conmiands  of 
Christ,  vers.  21,  22 ;  ch.  10  :  37-39. 

18.  In  the  stilling  of  the  tempest  we 
have  a  four-fold  illustration — of  Christ 
with  his  people  of  every  age ;  Christ 
with  his  church,  against  which'  tlie  gates 
of  hell  shall  not  prevail ;  Christ  with  the 
believer  through  the  voyage  of  life ;  and 
Christ  with  the  repenting  sinner,  allay- 
ing his  fears  with  his  word  of  forgive- 
ness, vers.  23-27. 

19.  Faith  will  tranquilize  the  soul 
amid  the  greatest  trials  and  daTigers,  and, 
so  far  as  is  for  our  good,  will  result  in 
tranquillizing  or  bettering  our  external 
circumstances,  vers.  26,  27 ;  Isa.  20  :  3. 

30.    Christ  is  Lord  of  tlie  elements. 
He  will  deliver  them  from  the  curse  of 
11 


sin,  and  subiect  tiiem  to  the  good  of  his 
chihhvii,  ver.  26  ;  Rom.  8  :  18-2;1 

21,  The  i)owers  of  hell  are  subject  t<> 
the  word  of  Jlvus.     They  can  not  go  bc- 

:  vond  his  permission,  vers.  28-32 ;  Luke 
I  10  :  IS,  19. 

22.  In  tlie  demoniacs  of  Gadara  we  see 
a  type  of  those  who  arc  under  the  spiri- 

;  lual  power  of   Satan.     "Thus   do  they 
;  break  asunder  the  bonds  of  reason  and 
i  gratitude,  and  sometinies  of  authority, 
and  even  of  shame;  and  thus  driven  on 
[  by  the  frenzy  of  their  lusts  and  passions, 
they   are    so   outrageous    as    to   injure 
I  others,   and  to   wound  themselves."- — 
:  DooDKiDGE.    Ver.  28;  Jude  12,  13,  16. 
i      23.  We  also  see  the  power  of  Christ. 
Salvation  is  jjossible  to  the  most  despe- 
rate, vers.  2t»-:32;  Heb.  7  :  25. 
24.  Clirist  n)ay  permit  our  property  to 
I  be  taken  from  us,  either  in'mercj'  or  in 
;  judgment,  ver.  33. 

i      25.  In  the  drowning  of  the  swine,  we 

'  see  the  destructive  nature  of  the  devil's 

power.     The  wicked  shall  perish,  ver.  33. 

i      26.  The  modern  rationalist  and  skep- 

j  tic,  like  the  Gadarenes,  find  fault  with 

Jesus  for  healing  the  maniacs  and  de- 

I  stroying  the  swine,  ver.  33. 

i      37.  Christ  of tcu  answers  the  prayer  of 

•  the  wicked,   "  Depart  from  us,  for  we 

desire  not  the  knowledge  of  thy  ways," 

and  leaves  them  to  perish,  ver.  34. 

\  CHAPTER  IX. 

i 

I  1.  This  verse  presents  the  sequel  to 
the  healing  of  the  demoniacs  of  Gadara. 
Jesus,  taking  those  at  their  word  who 
besought  him  to  dejjart  from  their  bor- 
ders, entered  into  a  ship,  rather 
t/ie  fillip  in  which  he  came  hither,  and 
passed  over  the  lake  and  came  to  his 
own  city,  Capernaum,  ch.  4  :  13. 

2-8.  Healing  of  a  pakalytic  at 
Capernaum.  Mark  2  :  1-12 ;  Luke  5  : 
17-26.  In  this  and  the  preceding  cha;)- 
ter  we  have  a  good  illustration  of  Mat- 
thew's manner  of  grouping  events.  Sec 
Harmony  of  the  Gospels,  by  the 
Author. 

3.  And  behold.  These  words  intro- 
duce the  remarkable  miracle  and  cir- 
cumstances that  follow,  which  are, 
however,  more  fully  related  by  Mark 
and  Luke.  They  "do  not  necessarily 
connect  the  miracle  in  point  of   time 


MATTHEW     IX. 


Jesus  heals  a  2}aralytic  at  Capernaum. 

2  '  And,  behold,  they  brought  to  him  a  man  sick  of 
the  palsy,  lying  on  a  bed  :  and  Jesus  seeing  their 
faith  said  unto  the  sick  of  the  palsy,  Son,  be  of 

3  good  cheer;  thy  sins  be  forgiven  thee.  And,  be- 
hold, certain  of  the  scribes  said  within  themselves, 

4  This  man  blasphemeth.  And  Jesus  J  knowing  their 
thoughts   said,  Wherefore   think   ye   evil  in  your 


A.D.  28. 


Mk.  2,  3-12;  Lk. 
5.  18-2(i;  cb.  12. 
25;  Ps.  139.  2; 
Ac.  .3.  6. 


J  Ps.  139.  2 ;  ch.  12. 
25;  Mk.  12.  15; 
Lk.  9.  47. 


with  the  healing  of  the  demoniacs. 
Luke  is  indetinite ;  "  it  came  to  pass  on 
a  certain  day,"  Luke  5  :  1>5.  So  is  also 
Mark.  Matthew,  doubtless,  selected 
this  miracle  as  closely  associated  with 
his  own  call, which  occurred  immediately 
after,  ver.  9.  They  brought  to  him. 
There  were  four  men,  as  we  learn  from 
Mark  2  :  3  and  Luke  5  :  18.  Jesus  was 
teaching  in  a  certain  house,  Mark  3:1. 
A  mau  sick  of  the  palsy.  The 
translation  of  one  Greek  word,  which 
may  be  rendered  a  paralytic,  one  who 
had  lost  the'power  of  muscular  motion. 
See  on  4  :  24;  8  :  6.  Lying  on  a  bed. 
Probably  a  pallet,  or  perhaps  a  rug  or 
mere  blanket.  It  was  light.  Jesus 
afterward  commanded  liim  to  take  it  up 
and  walk,  ver.  6.  Seeing  their  faith. 
Perceiving  their  faith  by  what  they  did. 
From  the  other  Evangelists  we  learn 
that,  being  unable  to  come  near  to  Jesus 
on  account  of  the  multitude,  they  went 
upon  the  housetop,  and  let  the  palsied 
man  down  through  the  tiling  on  his 
couch  into  the  midst  before  Jesus.  It 
is  implied  by  what  follows  that  the  pal- 
sied man  also  exercised  faith ;  perhaps 
he  directed  the  men  what  to  do. 

Son.  Child.  A  title  of  condescen- 
sion and  kindness,  and  in  this  case 
expressive  of  an  endearing  spiritual 
relation  just  formed  between  Jesus  and 
the  sick  man.  Be  of  good  cheer. 
I  Take  heart,  take  courage.  Thy  sins  be 
forgiven.  It  seems  that  this  disease 
had  awakened  in  him  a  sense  of  sin ; 
possibly  it  had  come  upon  him  on  ac- 
count of  some  special  sinful  indulgence. 
Jesus,  perceiving  his  burdened  soul,  his 
penitence  in  the  sight  of  God,  and  his 
faith  in  him  as  the  Messiah,  addressed 
first  his  spiritual  nature  and  attended  to 
the  deeper  and  more  dangerous  disease 
of  sin.  His  words,  "  Thy  sins  are  for- 
given," gave  peace  to  the  sick  man's 
soul,  and  were  designed  to  teach  those 
who  heard  that  he  came  not  to  remove 
the  lesser  einh  only,  but  also  sin,  which 
is  the  root  of  all.      They  were  also  a 


pledge  to  the  palsied  man,  whose  body 
and  spirit  doubtless  reacted  on  each 
other,  that  his  disease  would  in  due  time 
be  healed.  In  our  Savior's  miracles 
there  was  doubtless  a  close  connection 
between  bodily  healing  and  spiritual 
healing.  Thus,  the  cleansed  Samaritan 
"gloritied  God"  (Luke  17  :  16);  the  im- 
potent man,  after  he  was  made  whole, 
was  commanded  to  "sin  no  more" 
(John  5  :  14) ;  the  one  born  blind  believed 
so  soon  as  Jesus  made  known  to  him 
that  he  Avas  the  Son  of  God  (John  9  : 
;i5-38) ;  and  the  blind  man  near  Jericho, 
having  received  his  sight,  "followed" 
Jesus,  "glorifying  God,"  Luke  18  :  43. 
In  James  5  :  14,  15  we  also  find  a  close 
relation  recognized  between  the  raising 
of  the  sick  and  the  forgiving  of  his  sins. 
We  must  not  suppose,  however,  that 
Jesus  adopted  the  Jewish  notion  that 
every  suflering  was  caused  bj'  some 
specific  sin.  Such  a  notion  he  else- 
where condemns,  John  9:3;  Luke  13  : 

3.  Certain  of  the  scribes.      See 

ch.  2  :  4.  From  Luke  we  learn  that  there 
were  present  Pharisees  and  doctors  or 
teachers  of  the  law  from  every  village 
of  Galilee,  and  Judea  and  Jerusalem. 
Certain  of  these  expounders  of  the  law 
and  spiritual  guides  of  the  people  said 
within  themselves,  "reasoning,"  as 
Mark  lias  it,  "in  their  hearts,"  This 
man  blasphemeth.  The  word  trans- 
lated blaspheme  primarily  signified  to 
speak  evil,  slander;  and  in  its  scrip- 
tural application  to  God,  to  speak  irre- 
verently, impiously  to  or  of  Him,  also 
to  arrogate  to  one's  self  what  is  the 
prerogative  of  God.  The  latter  is  the 
meaning  here.  The  Scribes  thought 
that  Jesus  blasphemed  by  usurping  (in 
his  words  and  acts)  the  prerogative  of 
God  to  forgive  sins,  Luke  .5  :  21. 

4.  Jesus  knowing  their  thoughts. 
Omniscience  was  an  evidence  of  the 
Messiahship  of  Jesus.  He  knew  what 
was  in  man,  John  2  :  25.  "  When  Bar 
Covan  declared    himself    Messiah,   tlm 


A.D.   28. 


MATTHEW    IX. 


123 


5  hearts  ?     For  whether  is  easier,  to  say,  Thy  sins  be 

6  forgiven  thee  ;  or  to  say.  Arise,  and  walk  ?  But  that 
ye  may  know  that  tlie  Son  of  man  hath  power  on 
earth  to  forgive  sins  (then  saith  he  to  the  sick  of 
the  palsy).   Arise,   take   uj)  thy  bed,  and  go  unto 

7  thine  house.     And  he  arose,  and  departed  to  hia 

8  house.  But  when  the  multitudes  saw  it,  they  mar- 
veled, and  glorified  God,  which  had  given  such 
power  unto  men. 

The  call  of  Matthew,  and  the  feast  at  his  house  ;  discourse 
concerning  fastinq. 

"Mk.  2.14;  Lk.5. 

9  ''  AND  as  Jesus  passed  forth  from  thence,  he  saw      27,  28. 


rabbins  quoted  Isa.  11  :  3,  and  examined 
him  to  see  if  he  could  reveal  the  f^ecrets 
of  their  hearts.  He  failed,  and  they  slew 
him." — Whedon.  Wherefore  think 
ye  evilj  etc.  Why  ponder  such  evil 
tliinijs  concerning  me  'i  Why  revolve 
in  your  hearts  such  evil  thoughts  in  at- 
tributing blasphemy  to  me,  because  1 
claim  the  power  of  forgiving  sin  'i  Do 
not  my  wonderful  miracles  sustain  my 
claim  ? 

5.  For  whether  is  easier.  For 
which  is  easier.  To  perform  miracles  is 
as  really  the  work  of  God  as  to  forgive 
sins.  But  it  should  be  noticed  tliat  Je- 
sus does  not  ask  which  is  the  easier  to 
do;  but"  which  is  easier  to  nay,  Thy  sins 
are  forgiven ;  or  to  say,  Arise,  and  walk." 
To  these  fault-finding  scribes,  it  would 
appear  easier  to  pronounce  a  man's  sins 
forgiven  than  to  pronounce  a  palsied 
man  whole  and  sound.  In  the  latter 
case,  if  the  diseased  man  was  not  healed, 
his  claim  would  not  be  sustained,  and 
he  would  be  shown  to  be  an  impostor ; 
but  in  the  former  case,  the  evidences 
whether  his  sins  were  forgiven  or  not 
would  be  spiritual  and  unseen,  and  hence 
his  claim  could  not  be  so  easily  disprov- 
ed.    See  Trench  mi  the  Miracles,  p.  169. 

6,  7.  Jesus,  however,  proposes  to  give 
an  external  proof  of  his  power  as  the 
Messiah  to  forgive  sins,  by  performing  a 
miracle  on  the  palsied  man.  Here  do 
we  see  the  wisdom  of  Jesus  in  first  pro- 
nouncing the  man's  sins  forgiven,  and 
then  giving  a  proof  of  his  power  and 
putting  an  end  to  all  caviling  by  the 
miracle  that  immediately  follows.  Son 
of  Man.  The  Messiah.  Sec  on  ch.  8  : 
2J.  Power  on  earth.  The  au- 
thority and  consequent  power,  not  only 
in  heaven,  but  also  on  earth,  the  place 
where  sins  are  committed  and  forgiven ; 


see  ch.  28  :  18.  At  his  command  the 
palsied  man  arose  and  departed  to 
his  house.  Jesus  thus  sustained  his 
claim,  and  gave  a  new  evidence  that  he 
was  God  manifested  in  the  flesh.  He 
did  not  account  it  robbery  to  be  equal 
with  God,  Phil.  3  :  6. 

8.  Matthew  now  describes  the  eflTect  of 
this  miracle  on  the  people  who  witnessed 
it.  They  marveled.  The  most  an- 
cient Greek  manuscripts  have  here  a  word 
which  means  icei-e  afraid  or  feared.  They 
were  filled  with  religious  awe  at  such  an 
exhibition  of  divine  power.  It  does  not 
describe  the  eflect  on  the  Scribes.  They 
were  cavilers,  and  were  determined  to  be 
pleased  with  nothing.  But  the  common 
people,  of  Avhom  the  multitudes  were 
mostly  composed,  feared  and  glorifi- 
ed God,  made  him  glorious  by  grateful 
and  adoring  praise.  The  reason  of  their 
fear  and  their  praise  was,  that  God  had 
given  such  power  unto  men.  The 
power  not  only  of  healing  diseases,  but 
also  of  forgiving  sin.  They  appear  to 
have  had  no  conception  of  the  divine 
nature  of  Jesus.  Unto  men .  To  man- 
kind. They  were  convinced  by  the 
miracle  that  Jesus  possessed  such  power. 
But  they  regarded  him  as  a  man,  and 
hence  they  "would  naturally  conclude 
that  the  same  power  might  be  possessed, 
under  the  proper  circumstances,  by  other 
men.  They  therefore  recognized  this 
power  as  a  gift  of  God  to  mankind ;  and 
did  not  then  perceive  its  true  ground, 
the  divinity  of  Jesus,  God  manifested  in 
the  flesh,  1  Tim.  3  :  16. 

9-17.  The  calling  of  Matthew,  and 
THE  FEAST  AT  HIS  HOUSE.  The  Conver- 
sations Concerning  our  Lord's  treatment 
of  publicans  and  sinners,  and  concerning 
fasting,  Mark  3  :  13-22  ;  Luke  5  :  27-S9. 

9.  And  as  Jesus  passed  forth  from 


124 


MATTHEW     IX. 


A.D.   28. 


a  man,  named  Matthew,  sitting  at  the  receipt  of 
custom  :  and  he  saith  unto  him,  '  Follow  me.  And 
he  arose,  and  followed  him. 

10  ""  And  it  came  to  pass,  as  Jesus  sat  at  meat  in  the 
house,  behold,  many  publicans  and  sinners  came  and 

11  sat  down  with  him  and  his  disciples.     And  when 


4       18-22; 
1.  «3-4.5;  8. 


ch. 
Juo 
12. 

"  Mk.  2.  15-17 
Lk.  5.  29-32 ;  ch 
11.  19. 


thence.  The  first  three  Evangelists 
agree  in  placing  the  call  of  Matthew  iin- 
niedialely  after  the  miracle  just  narrated. 
Jesus  went  forth  to  the  sea-side  (Mark 
•2  :  13),  and  passing  along,  he  saw 
Matthew,  whom  Mark  and  Luke 
call  Levi.  In  none  of  the  four 
lists  of  the  apostles,  however,  is 
the  name  of  Levi  found ;  but  in 
one  of  them  (eh.  10  :  3)  we  have 
the  name  of  3Iat(/tew  tlic  puhlirnn. 
The  three  narratives  cleai'ly  relate 
the  same  circumstances,  and  point 
to  Matthew  as  identical  with  Levi. 
All  ditiSc  111  ties  are  obviated  by 
supposing  that  he  liad  a  double 
name,  like  Peter,  Paul,  or  Mark ; 
and  that  he  speaks  of  himself  as 
he  was  familiarly  known  as  an 
apostle,  and  as  he  ever  regarded 
himself  and  his  life  after  his  con- 
version, a  gift  ofJehovalt,  for  so  the 
name  Matthew  means ;  and  that 
Mark  and  Luke  designated  him 
by  the  name  by  which  he  was  com- 
monly known  before  his  conversion. 
Sitting  at  the  receipt  of  custom. 
At  the  place  of  receiving  custom,  wliich 
may  have  been  a  regular  custom- 
house or  a  temporary  office.  The 
revenues  which  Rome  derived  from  the 
conquered  countries  consisted  chictly 
of  tolls,  tithes,  harbor  duties,  tax  for  the 
use  of  pubUe  pasture  lands,  and  duties 
for  the  use  of  mines  and  salt-works. 
See  on  ch.  5  :  4(j.  Sittiwj,  Dr.  Thomson 
remarks,  is  the  usual  posture  of  the 
people  of  this  country  at  all  kinds  of 
work.  Our  Savior's  call,  Follow  me, 
docs  not  necessarily  im|ily  that  this  was 
Matthew's  first  acquaintance  with  Jesus. 
Like  Andrew  and  Peter  (ch.  4  :  18,  19, 
and  John  1  :  40-42),  he  had  doubtless 
before  this  heard  Jesus  and  witnessed 
his  miracles,  and  recognized  him  as  the 
Messiah.  Like  them,  he  seems  to  be 
called  not  as  a  mere  disciple,  nor  yet  as 
one  of  the  apostles,  but  as  one  of  his 
constant  attendants,  a  jireacher  of  the 
Gospel,  an  evangelist.  Like  them,  Luke 
tells  us,   he  left  all  and  followed  him, 


Luke  5  :  38.     Matthew  modestly  says, 
"he  arose  and  followed  him." 

10.  Matthew  proceeds  to  relate  two 
conversations  that  occurred  during  a  feast 
at  his  house.     It  is  not  necessary  to 


RECLINING  AT  TABLE. 

sui)pose  that  this  took  place  immediately 
after  his  call.  A  little  time  may  have 
intervened.  As  Jesus  sat  at  meat. 
Reehned  at  table,  according  to  the  cus- 
tom of  the  time,  on  a  couch,  resting  on 
tlie  left  arm.  In  the  house.  Of 
Matthew,  Luke  5  :  29.  Luke  records 
that  this  feast  was  provided  by  Matthew 
himself ;  probably  with  the  purpose  of 
both  honoring  Jesus,  and  of  bringing 
his  former  associates  under  his  teaching 
and  influence.  We  have  here  another 
instance  of  the  modesty  (see  ver.  9)  of 
Matthew.  He  makes  such  a  slight  refer- 
ence to  this  "  great  feast "  which  he  had 
provided  that^  if  it  were  not  for  the 
accounts  of  Mark  and  Luke,  we  would 
be  left  in  doubt  whether  it  were  a  feast 
or  a  common  meal,  and  whether  it  was 
at  the  house  of  Matthew  or  at  the  house 
Avliere  Jesus  dwelt  at  the  time.  Many 
publicans  and  sinners.  Tax- 
gatherers  and  vicious  persons.  The  pub- 
licans were  peculiarly  odious  among 
the  Jews,  and  their  employment  was 
attended  with  so  iniu'h  corruption  and 
fraud  that  they  were  ranked  araon^  the 


A.D.   28. 


MATTHEW    IX. 


125 


the  Pharisees  saw  it,  they  said  unto  his  disciples, 
Why  eateth  your  Master  with   publicans  and  sin- 

12  ners  ?  But  when  Jesus  heard  that,  he  said  unto 
them,  They  that  be  whole  need  not  a  physician,  but 

13  they  that  are  sick.  But  "  go  ye  and  learn  what 
that  meaneth,  ° '  I  will  have  mercy,  and  not  sacrifice  : ' 
for  I  am  not  come  to  call  the  righteous,  but  sinners 
to  repentance. 


'ch.   12.  .3,  5,  7; 

Lk.  10.  28. 
'  1    Sam.    15.  22; 

Pro.  21.  3;  Hos. 

6.  6 ;  Mic.  6.  &S. 


basest  and  the  most  depraved.     See  on 
ch.  .5  :  '<i9. 

11.  The  Pharisees  could  not  but 
acknowledge  the  unblemished  character 
of  Jesus;  they  could  not  charge  him 
with  sin.  But  thoy  thought  he  associated 
with  unsuitable  persons  ;  they  con- 
demned his  familiar  intercourse  with 
those  whom  thej'  excommunicated  from 
their  synagogues.  But  instead  of  com- 
ing out  frankly,  thej'  oppose  him  under- 
haudedly,  captiously  asking  his  disciples, 
"  Why  eateth  your  master,  your  teac-her, 
with  publicans  and  sinners  V"  This  at 
leaot  seemed  to  them  as  inconsistent 
with  his  high  pretensions  as  a  reUgious 
teaeher. 

12.  Jesus  hearing  it,  answers  it  him- 
self. The  correct  text  reads,  And  hear' 
iiig  it  he  xaid,  omitting  Jesus  and  unto 
them  (Mark  2  :  13).  They  that  are 
whole  need  not  a  physician,  but 
they  that  are  sick.  These  publicans 
and  sinners  were  diseased  with  sin  ;  they 
therefore  needed  his  attentions  as  the 
great  Physician  of  the  soul.  The  faet 
that  they  were  vile  and  notorious  sinners 
only  made  his  attentions  the  more 
necessary.  And  if  any  wen^  really  right- 
eous, as  the  Pharisees  imagined  they 
were,  then  they  did  not  needliis  healing 
and  saving  power.  The  Pharisees  thus 
inisimderstood  the  great  object  of  his 
mission,  that  he  came  into  the  world 
to  save  sinners. 

13.  Jesus  further  vindicates  himself, 
and  condemns  the  principle  on  which 
the  Pharisees  acted,  by  quoting  Hos.  0  : 
6.  Go  and  learn.  You  have  not 
yet  learned  what  you  ought  to  have 
known,  and  what  is  so  plainly  taught  in 
Scripture.  A  severe  reproach  for  their 
ignorance.  I  will  have  mercy,  etc. 
I  desire  mercy  and  not  sacritiee.  Mercy 
is  the  exercise  of  kindness  and  compas- 
sion toward  the  needy  and  the  sufl'ering. 
In  opposition  to  mere!/  '"^  fiicrfjia-,  which 
here  represents  all  cerenionial  ol)serv- 
auces.    The  meaning  is  ;  I  desire  mercy 


more  than  the  most  careful  attention 
merely  to  external  rites.  Sacrifices  were 
indeed  appointed  by  God ;  to  offer  was 
a  part  of  obedience ;  but  they  were  not 
so  important  as  a  merciful  disposition. 
Their  most  exact  observance  was  only 
acceptable  to  God  when  they  were 
expressive  of  a  penitent,  forgiving,  and 
merciful  heart.  And  if  at  any  time  the 
two  came  in  conflict,  the  external  obser- 
vance must  give  way  to  the  internal. 
The  Scribes  and  Pharisees  were  there- 
fore in  the  wrong.  Their  religion  lay  in 
the  careful  observance  merely  of  external 
ceremonies.  They  carried"  this  so  far 
that  they  even  neglected  to  exercise 
mercy,  and  do  good  to  the  bodies  and 
souls  of  publicans  and  sinners,  for  fear 
of  contracting  outward  defilement.  It 
was  in  the  true  spirit  of  this  Scripture 
that  Jesus  associated  with  this  forsaken 
and  despised  class  of  men,  in  order  that 
he  might  do  them  good  and  save  their 
j  souls ;  for  he  came  not  to  call  the 
righteous,  but  sinners.  The  idea 
!  ot  the  passage  is  belter  presented  by 
translating,  T  come  not  to  v<iU  riff-hteoum 
ineit,  but  miners.  He  does  not  say  that 
I  there  are  any  absolutely  righteous  men, 
I  but  rather  implies  the  contrary.  He 
came  not  to  call  men  as  unfalfen  and 
i  holy  beings,  but  as  sinners.  Repen- 
j  tance  is  not  found  in  the  oldest 
mauuscripts,  and  is  therefore  omitted 
by  the  highest  and  latest  authorities.  It 
is,  howeven,  found  in  Luke's  account 
(Luke  5  :  32),  and  is  explanatory  of  our 
Savior's  language  as  more  briefly  given 
by  Matthew  and  Mark.  To  call  righteous 
men  to  repentance  would  be  absiird,  but 
sinners  would  be  reasonable  and  becom- 
ing. He  was,  therefore,  but  carrj-ing  out 
the  object  of  his  mission,  as  well  a^ 
exemplifying  the  true  spirit  of  piety,  in 
associating  with  and  preaching  to  publi- 
cans and  sinners. 

14.  Another  conversation  occui>. 
While  Jesus  and  his  disciples  were  en- 
joying a  day  of  feasting,  the  Pharisee.-, 


126 


MATTHEW     IX. 


A.D.   28. 


14  Then  came  to  him  the  disciples  of  Jolm,  sa\  ing, 
P  Why  do  we  and  the  Pharisees  fast  oft,  but  tliy 

15  disciples  fast  not  ?  And  Jesus  said  unto  them,  Can 
1  the  children  of  the  bridechamber  mourn,  as  long 
as  the  bridegroom  is  with  them  ?  but  the  days  will 
come,  "■  when  the  bridegroom  shall  be  taken  from 

16  them,   and  '  then  shall  they  fast.      '  No  man   put- 


f  Mk.  2.  18-22 ;  Lk. 

5.  ;i:3-39 ;  18.  12. 
IPs.    45.    14,    15; 

John  3.  2i) ;  Judg. 

14.  10.  11. 
'  Lk.     24.     13-21 ; 

John  16.  6, 20-22. 
'  Ac.  13.  2,  3 ;   14. 

23. 


and  the  disciples  of  John  were  fastins^, 
Mark  2  :  18.  This  coincidence  made  the 
difference  between  Jesus  and  his  disciples 
and  the  Pharisees  and  tlie  disciples  of 
John  the  more  conspicuous.  Heuce  the 
question  which  follows.  Had  the  dis- 
ciples of  John  possessed  the  spirit  of 
tlie  great  forerunner,  and  obej-ed  his 
precepts,  tliey  would  all  have  become 
followers  of  Christ,  John  1 :  29-36 ;  3  : 
27-34.  But  even  while  John  was  yet 
baptizing,  they  slioweda  spirit  of  rivalry 
(John  3 :  26),  and  after  liis  imprisonment 
departed  still  further  from  the  spirit  of 
his  instructions.  They  maintained  a 
separate  party  (see  also  Acts  19  :  4,  5), 
and  probably  practiced  a  sort  of  austere 
and  rigid  morality,  and  in  some  points  re- 
sembled the  better  part  of  the  Pharisees. 
Both  they  and  the  Pharisees  came  to 
Jesus  and  questioned  him  in  regard  to 
fasting,  Mark  2  :  18.  Tliis  gives  tlie 
clue  for  harmonizing  Matthew  and  Lulcc, 
the  former  stating  that  the  disciples  of 
John,  the  latter,  that  the  Pharisees — who 
had  just  before  beeu  conversing  with 
Jesus — put  the  question.  Both  parties 
were  among  tlie  questioners. 

Fast  oft.  The  only  stated  fast  en- 
joined by  Moses  was  that  of  tlie  great 
daj'  of  atonement.  Lev.  16  :  29.  Other 
fasts  were  added  after  tlie  destruction  of 
the  first  temple,  Zech.  7  :  .5;  8  :  19;  that 
of  tlie  fourth  montli,  commemorating 
the  capture  of  Jerusalem  by  the  Clial- 
deaus,  Jer.  52  :  6,  7;  that  of  the  fifth 
month,  commemorating  the  destruction 
of  the  temple,  Jer.  52  :  12,  13 ;  that  of 
the  seventh  month,  commemorating  the 
murder  of  Gedaliah.  2  Kings  25  :  25; 
Jer.  41  :  1,  2;  that  of  the  tenth  month, 
commemorating  the  beginning  of  the 
siege  of  Jerusalem  by  Nebuchadrezzar, 
Jer.  52  :  4 ;  that  of  Esther,  on  tlie  13th 
of  the  twelfth  month,  commemorating 
the  deliverance  of  the  Jews  on  that 
eventful  day,  Esther  9  :  31 ;  4  :  16,  17. 
The  Pharisees  also  observed  two  weekly 
fasts  (Luke  18:  12),  on  the  second  and 
fifth  day,  Monday  and  Thursday.     The  | 


disciples  of  John  doubtless  observed  tlie 
stated  fasts  of  the  Jews,  and  imitated 
their  teacher  in  respect  to  his  rigid 
habits  and  fastings ;  for  John  came 
neither  eating  nor  drinking,  ch.  11  :  18. 
His  imprisonment  would  also  be  an 
additional  incentive  to  fasting.  But 
thy  disciples  fast  not.  Notice  again 
the  want  of  frankness.  They  now  com- 
plain to  him  of  his  disciples,  as  in  vcr. 
11  the}'  complained  to  his  disciples  of 
him.  By  their  question  they  showed 
that  they  had  difficulty  in  hannonizing 
his  professions  as  a  great  teacher  sent 
from  God,  and  the  neglect  of  fasting, 
upon  which  they  laid  so  much  stress. 

15.  Jesus  replies  to  the  inquiry  by 
presenting  three  illustrations,  showing 
how  unbecoming  it  would  be  for  his  dis- 
ciples to  fast  at  that  time.  Children  of 
the  bride-chamber.  -S'o//.s,  etc.  These 
were  the  male  attendants  of  the  bride- 
groom, who  upon  the  day  of  marriage 
went  with  him  to  the  house  of  the  bride 
(Jud.  14  :  11),  in  order  to  bring  her  home. 
The  marriage  feast  lasted  seven  days. 
Could  it  be  expected  that  the  sons  of 
the  bride-chamber,  the  attendants  on 
the  bridegroom,  would  mourn  on  a  nup- 
tial occasion?  Nothing  would  be  more 
unsuitable.  Christ  had  been  represented 
as  the  bridegroom  by  John  (John  3  :  29), 
and  also  long  before  by  the  prophets, 
Ps.  45 ;  Isa.  54  :  5  ;  62  :  5.  And  now 
Jesus  announces  himself  as  the  glorious 
Bridegroom,  and  here  represents  his  dis- 
ciples as  his  friends.  How  unsuitable 
for  them  to  fast  while  he  was  with  them ! 
It  became  them  to  rejoice  at  his  ]Tesence. 
But  the  time  is  coming  when  he  shall  he 
taken  fr.mi  them;  and  then  shall 
they  fast.  Fasting  on  ])roiier  occa- 
sions will  then  be  becoming.  He  does 
not  teach  that  they  should  liave  stated 
days  for  fastinsr;  for  the  principle  he 
lavs  down  is.  that  fasting  is  becoming 
onl}'  when  there  is  a  reason,  an  occasion 
for  it.  He  merely  announces  the  general 
fact,  that  they  shall  fast,  implying  that 
there  would  be  trials  and  dangers  attend- 


A.D.   28. 


MATTHEW     IX. 


12'/ 


teth  a  piece  of  new  cloth  unto  an  old  garment,  for 
that  which  is  put  in  to  fill  it  up  taketh  from  the 

17  garment,  and  the  rent  is  made  worse.  Neither  do 
men  put  new  wine  into  "  old  bottles :  else  the  bot- 
tles break,  and  the  wine  runneth  out,  *  and  the 
bottles  perish  :  but  they  put  new  wine  into  new 
bottles,  and  both  are  preserved. 

Raising  of  Jairus'  daughter ;  healing  of  a  woman 
with  an  issue  of  Mood,  of  two  blind  men,  and  of  a 
dumb  demoniac. 

18  >■  WHILE  he  spake  these  things  unto  them,  be- 


'  John   16.   12; 

Cor.  3.  1.  2. 
<■  Job  32.  19. 
»  Jos.  9,  4. 


r  Mk.  5. 22-43 ;  Lk. 
8.  41-56. 


in£^  them,  making  such  a  service  suit- 
able. 

16.  The  second  illustration,  drawn 
from  the  familiar  art  of  patching,  in 
which  he  gives  an  instance  of  wliat  no 
cue  of  his  hearers  would  think  of  doing. 
New  cloth.  Unfulled cloth ;  cloth  not 
yet  dressed,  or  fulled,  and  Uable  to  shrink 
upon  being  wet ;  and  hence,  if  put  on 
an  old  garment  would  take  from  it  by 
shrinking,  and  a  worse  rent  would  be 
made.  There  is  an  unfitness  in  thus 
patching  an  old  garment  with  unfulled 
cloth.  It  would  be  an  act  of  unheard-of 
f oUy.  But  equally  unfit,  equally  an  act 
of  folly,  would  it  be  to  unite  fasting, 
which  is  a  sign  of  sorrow,  with  the  joy- 
ous work  of  my  disciples,  while  I,  their 
Lord,  am  with  them.  You  must  not 
expect  in  my  kingdom  a  mere  patching 
up  of  the  old  dispensation,  but  a  com- 
plete renovation,  and  one  harmonious 
and  congruous  in  all  its  parts. 

17.  The  third  illustration,  drawn  from 
the  common  experience  and  practice  of 
putting  up  wine  in  our  Savior's  day. 
Bottles*  Bags  or  vessels  for  holding, 
preserving,  and  transporting  liquids 
_  were    then    made 

not  of  glass,  but 
of  the  skins  of 
animals.  Dr.Hack- 
ett,  in  his  Illustra- 
tions of  Scripture 
(p.  48),  says,  "The 
use  of  skin  bottles 
prevails  still  very 
extensively  in  all 
parts  of  western 
„„„, Asia.  .  .  At  Cairo 

SKIN  BOTTLES.  j   ^^^^   ^^^^    ^^  ^j. 

most  every  turn  in  the  streets,  and  on 
the  backs  of  the  water  carriers  between 
that  city  and  Bulak,  its  port  on  the  Nile. 
After  that,  I  met  them  coustantly,  wher- 


ever I  traveled,  both  in  Egypt  and  Syria. 
They  are  made  of  skins  of  animals,  es- 
pecially of  the  goat,  and  in  various 
forms.  They  are  more  commonly  made 
so  as  to  retain  the  figure  of  the  animal 
from  which  the  skin  is  taken.  .  .  .  Tluit 
bottles  of  this  shape  have  been  used  in 
the  eastern  countries  from  the  earliest 
antiquity,  that  they  were  common  in  the 
days  of  the  patriarclis  and  the  Pharaolis, 
I  had  an  interesting  proof  in  one  of  the 
tombs  near  the  Ghizeh  pyramids.  Among 
the  figures  on  the  walls,  I  saw  a  goat- 
sliaped  bottle,  as  exactly  like  those  now 
seen  in  Cairo  as  if  it  had  been  painted 
from  one  of  them  by  a  modern  artist. 
It  was  not  a  'bottle'  in  our  sense  of 
the  word,  but  'water-skin,'  according 
to  the  Hebrew,  whicli  Abraham  took 
and  placed  on  the  shoulder  of  Hagar, 
when  he  sent  her  forth  into  the  desert. 
Gen.  21  :  14."  Wine  bottles,  or  rather 
wine-skins,  are  mentioned  in  Josh.  9  :  4, 
13,  which  were  "oZd,  and  rent.'''' 

Old  bottles,  or  skin.i,  being  drj',  crack- 
ed, and  rotten,  are  unsuited  for  holding 
new  Avine,  which  would  ferment,  ex- 
pand, and  break,  burst  them.  But  the 
new  bottles,  or  skins,  being  stronger  and  • 
less  rigid,  and  capable  of  expansion,  are ; 
properly  used  for  that  purjjose.  As  it  j 
was  unbecoming  to  put  new  wine  in  old ' 
bottles,  so  was  it  unbecoming  for  his  dis- 
ciples to  fast  while  their  Lord  and  Teach- 
er was  with  them.  Jesus  intimates  in 
this  illustration,  as  well  as  in  the  last, 
that  the  new  dispensation  was  not  to  be 
mixed  up  with  the  old.  The  doctrines 
and  the  spirit  of  Christ's  kingdom  were 
not  to  be  joined  with  the  forms  of  the 
Mosaic  law,  much  less  to  those  of  Phari- 
saical and  traditional  corruption.  The 
Gospel,  Uke  the  new  wine,  nmst  have  its 
new  forms  and  means  for  its  presersa- 
tion  and  propagation, 


128 


MATTHEW     IX. 


A.D.   28 


hold,  there  came  a  certain  ruler,  and  worshiped 
him,  saying.  My  daughter  is  even  now  dead  :  but 
come  and  ^  lay  thy  hand  upon  her,  and  she  shall 

ly  live.  And  Jesus  arose,  and  followed  him,  and  so 
did  his  discijiles. 

20  »  And,  behold,  a  woman,  which  was  diseased  with 
an  issue  of  blood  twelve  years,  came  behind  him, 

31  and  ''  touched  the  "  hem  of  his  garment  :  for  she 
said  within  herself,  If  I  may  but  touch  las  garment, 

22  I  shall  be  whole.     But  Jesus  turned  him  about,  and 


"  Mk.  5.  25 ;  Lk  8. 

>>  ch.  14.  36 ;  Mk.  3. 

10. 
'  Num.  15.  38,  39. 


18-26.  Raising  of  Jairus'  daugh- 
tek,  and  the  healing  of  a  woman 
WITH  .IN  ISSUE  OF  BLOOD.  The  accouuts 
of  these  two  miracles  are  interwoven, 
the  latter  haviasf  been  performed  while 
Jesus  was  on  his  way  to  work  the  for- 
mer, Mark  5  :  32-43;  Luke  8  :  41-56. 

18.  While  he  spake  these  things 
iu  the  house  of  Matthew,  there  came  to 
him  a  certain  ruler,  as  Mark  and  Luke 
inform  us,  of  tlie  sj'nagogue,  and  named 
Jairus.  The  ruler  of  the  synagogue  pre- 
sided over  the  assembly,  convening  it, 
preserving  order,  and  invited  readers  and 
speakers.  See  Acts  13  :  15.  Wor- 
shiped him.  Bowed  down  to  him; 
did  him  reverence.  How  much  re- 
ligious lK)mage  there  was  in  this  we 
have  no  means  of  knowing.  See  on 
ch.  8  :  2.  Mark  (ch.  5  :  22)  and  Luke 
(ch.  8  :  41)  describe  him  as  falling  at 
the  feet  of  Jesus.  My  daughter  is 
even  now  dead.  Hcu!  just  now  died. 
"My  little  daughter  lieth  at  the  point  of 
death,"  Mark  5  :  23.  "He  had  one 
only  daughter,  about  twelve  years  of 
age,  and  she  lay  a  dying,"  Luke  8  :  42. 
As  she  was  in  this  state  when  her  father 
left  her,  he  may  on  reaching  Jesus  have 
given  vent  to  his  fears  by  the  strong 
statement,  she  "has  just  now  died;" 
and  then  have  explained  himself,  by  say- 
ing that  she  was  at  the  point  of  death, 
or  dying.  He  seems  to  have  thought 
that  personal  contact,  the  lai/hig  his 
hand  on  her,  was  necessary.  His  faith, 
though  strong,  was  not  of  so  high  a 
type  as  that  of  the  centurion  at  Caper- 
naum, ch.  8  :  8-10. 

19.  Upon  receiving  the  application  of 
Jairus,  Jesus  arose  from  the  table  in  the 
house  of  Matthew,  where  he  had  been 
conversing  vv'ith  the  Pharisees  and  the 
disciples  of  John,  aud  started  on  his  er- 
rand of  mercy,  accompanied  by  his  dis- 
ciples, those  who  were  his  constant  at- 


tendants, together  with  those  who  held 
him  to  be  a  teacher  sent  from  God. 
Much  people  also  followed  him  and 
thronged  him,  Mark  .5  :  24.  Followed 
him.  Was  following  him.  This  marks 
the  time  and  place  of  the  miracle  upon 
the  woman  wliich  is  now  narrated. 

20.  A  woman  having  a  disease  which, 
according  to  the  law,  rendered  her  un- 
clean. The  details  of  her  peculiar  malady 
are  unnecessary.  Its  continuance  is  espe- 
cially noted,  twelve  years.  She  had 
probably  been  possessed  of  wealth  aud 
had  moved  iu  good  society ;  but  the  ex- 
penses of  many  physicians  and  their  reme- 
dies had  reduced  her  to  poverty ;  she  had 
suffered  much,  and  her  disease  instead 
of  becoming  better  had  grown  worse, 
Mark  5  :  26.  How  pitiable  her  condi- 
tion !  Excluded  from  society,  and  suf- 
fering from  what  was  regarded  an  incur- 
able disease !  But  she  had  heard  of  Jesus, 
and  she  had  faith  in  his  power  to  heal 
her.  She  approached  him  from  behind, 
both  from  a  sense  of  her  imwurthiness 
and  her  uncleauness,  and  also  to  escape 
observation,  and  touched  the  hem  of 
his  outer  garment.  It  was  notthe/*«w, 
but  the  fringe,  as  the  Greek  should  be 
here  translated,  which  she  touched.  The 
Jews  were  commanded  to  wear  blue 
fringes  on  the  borders  of  their  garments, 
to  remind  them  that  they  were  the  true 
people  of  God,  Num.  15  :  38,  39. 

21.  Her  faith  is  vividly  presented  by 
revealing  what  were  the  thoughts  of  her 
heart.  While  she  was  pressing  through 
the  crowd,  she  said  within  herself,  If  I 
may  but  touch,  if  I  only  touch,  his 
garment,  no  matter  what  part  of  it,  I 
shall  be  made  whole  from  my  dis- 
ease. Like  Jairus,  she  thought  there 
must  be  some  contact  with  Jesus.  He 
thought  there  was  \4rtue  in  the  laying 
on  of  his  hand;  she,  in  but  touching 
his  garment;    but  yet  both  traced  the 


A.D.  28. 


MATTHEW    IX. 


129 


when  he  saw  her,  he  said,  Daughter,  be  of  good  "Mk.  lo.  52;  Lk. 
comfort;  •*  thy  faith  hath  made  thee  whole.  And  '^■^'  ^-  '*^'  ''^• 
the  woman  was  made  whole  from  that  hour. 

23  '  And  when  Jesus  came  into  the  ruler's  house,  and 
saw  f  the  minstrels  and  the  people  making  a  noise, 

24  he  said  unto  them,  e  Give  place  :  for  the  maid  is 
not  dead,  but  sleepeth.     And  they  laughed  him  to 


19. 

'  Mk.  5.  38 ;  Lk  8. 

51. 
'  See2Chr.35.  25; 

JcT.  9.  17. 
s  Ac.  9.  40 ;  20.  10. 


power  back  to  Jesus  himself.  There 
may  be  true  faith,  and  even  strong  faith, 
amid  much  superstition. 

22.  The  other  Evangelists  relate  that 
Jesus  asked  who  touched  him,  when  the 
woman  came  forward  and  made  confes- 
sion of  what  she  liad  done  and  the  cure  ef- 
fected in  herself.  Daughter.  A  term  of 
tender  kindness.  Be  of  good  comfort. 
Be  of  good  cheer,  tlie  same  as  iu  ver.  2. 
Thy  faith,  etc.  Her  faith,  as  a  condi- 
tion, as  a  means,  resulted  in  a  cure; 
Christ  wa.s  the  cause.  His  power  was 
exerted  according  to  her  faith.  Jesus 
was  not  contined  to  any  one  mode  of 
healing.  In  this  instance  a  simple  touch 
of  liis  garment  was  followed  by  a  cure, 
which  was  adapted  to  impress  the  peo- 
ple with  his  wonderful  power.  In  like 
manner  God  wrought  special  miracles  by 
the  iKind  of  Paul,  Acts  19  :  11,  13. 

2'3.  Matthew  now  returns  to  the  mira- 
cle upon  the  ruler's  daughter.  In  his 
brevity  he  passes  over  a  number  of  inci- 
dental circumstances  related  by  Mark 
and  Luke ;  among  others,  the  one  that, 
after  hearing  that  the  daughter  was  dead, 
he  suffered  no  one  to  follow  him  but 
Peter,  James,  and  John,  Mark  .5  :  37. 
These  were  the  three  honored  disciples, 
the  witnesses  of  the  Savior's  transrigu- 
ration  (ch.  17  :  1),  and  of  his  agony  in 
Gethsemane,  Mark  14  :  33.  Coming  to 
the  house  of  the  ruler,  he  found  the  min- 
strels, the  pipers  or  tlute-players,  who 
were  generally  hired,  especially  by  the 
wealthy,  on  such  occasions,  and  the  peo- 
ple, probably  the  relatives  and  friends 
of  the  family,"  making  a  noise  by  their 
A'arious  expressions  of  grief.  The  custom 
of  mourning  for  the  dead  and  at  fu- 
nerals is  alluded  to  in  such  i)assages  as 
Eccle.  12  :  5;  Jer.  9  :  17;  16  :  6,  7;  Ezek. 
24  :  17.  Similar  customs  still  prevail  in 
the  east.  Dr.  Hackett,  in  his  lUusfra- 
timis  of  Scripture  (page  122),  remarks: 
"It  is  customaiT,  when  a  member  of  a 
family  is  about  to  die,  for  the  friends  to 
assemble  around  him,  and  watch  the  I 
ebbing  away  of  life,  so  as  to  remark  the  I 


precise  moment  when  he  breathes  his 
last;  upon  which  they  set  up  instantly 
a  united  outcry,  attended  with  weeping, 
and  often  with  beating  upon  the  breast, 
and  tearing  out  the  hair  of  tlie  liead.  .  . 
How  exactly,  at  the  moment  of  the  Sa- 
vior's arrival,  did  the  house  of  Jairus 
correspond  witli  the  condition  of  one,  at 
the  present  time,  in  which  death  has  just 
taken  place!  It  resounded  with  Use 
same  boisterous  expressions  of  grief  for 
which  the  natives  of  the  east  are  stiil 
noted.  The  lamentation  must  have  com- 
menced also  at  the  instant  of  the  ciiild's 
decease ;  for  when  Jesus  arrived  he  found 
the  mourners  already  present,  and  sing- 
ing   the    death-dirge Matthew 

speaks  of  'minstrels'  as  taking  part  in 
the  tumult.  The  use  of  instruments  of 
music  at  such  times  is  not  universal,  but 
depends  on  the  circumstances  of  the 
family.  It  involves  some  expense,  which 
can  not  always  be  afforded.  Mr.  Lane 
mentions  that  it  is  chiefly  at  the  fune- 
rals of  the  rich  among  the  Egyptians 
that  musicians  are  employed  to  contri- 
bute their  part  to  the  mournful  celebra- 
tion. The  'minstrels,' therefore,  appear 
very  properly  in  this  particular  history. 
Jairus,  the  father  of  the  damsel  to  whom 
Christ  restored  life,  since  he  was  a  ruler 
of  the  synagogue,  must  have  been  a  per- 
son of  some  rank  among  his  country- 
men. In  such  a  family  the  most  decent 
style  of  performing  the  last  sad  offices 
would  be  observed." 

24.  Jesus  says  to  the  mourners.  Give 
place,  retire,  withdraw,  implying  that 
their  services  were  not  needed ;  for  the 
maid,  the  little  girl,  is  not  dead,  but 
sleepeth .  He  does  not  mean  to  say  that 
her  death  is  only  apparent ;  for  he  uses 
the  same  language  respecting  Lazarus, 
which  he  cxjilains  to  mean  death,  John 
11  :  11,  14.  In  relation  to  his  power 
death  was  but  a  sleep;  he  had  only  to 
speak  the  word,  and  the  dead  would  come 
to  life  like  one  awaking  from  sleep. 
Her  death,  too,  was  not  permanent,  but 
transient,  like  a  sleep  from  which  sh« 


130 


MATTHEW    IX. 


A.D.   38. 


25  scorn.  But  when  the  people  were  put  forth,  he 
went  in,  and  took  her  by  the  hand,  and  the  maid 

20  arose.     •>  And  the  fame  hereof  went  abroad  into  all   ^  ver.31;  ch.  4.24, 
that  land. 

27  And  when  Jesus  departed  thence,  two  blind  men 
followed   him,  crying,  and  saying,  '  Thou  Son  of 

28  David,  have  mercy  on  us.  And  when  he  was 
come  into  the  house,  the  blind  men  came  to  him. 
And  Jesus  saith  unto  them,  ^  Believe  ye  that  I  am 
able  to  do  this  ]    They  said  unto  him.  Yea,  Lord. 

29  Then  touched  he  their  eyes,  saying,  '  According  to    '  *^^-  ^-  ^'  ^^ 


i  ch.12.  2.3;  15.22; 

Mk.    10.  47,  48; 

Ito.   1.    3;    Rev 

22.  16. 
k  John  11.  40. 


should  be  speedily  awakened.  The  com 
pany  of  mourners  were  so  certain  that 
the  child  was  dead,  and  understanding 
neither  the  languai^e  nor  tlie  power  of  Je- 
sus, laughed  him  to  scorn.  They 
laughed  at  him  iu  derision  or  scorn. 

25.  The  crowd  of  noisy  mourners,  the 
deriders  of  Jesus,  are  put  forth.  Only 
Peter,  James,  and  John,  with  the  father 
and  mother  of  the  child,  remain  with 
Jesus  in  the  house,  Mark  .5  :  40.  Enter- 
ing the  room  where  the  child  was,  he 
takes  her  by  the  hand  and  says,  in  their 
Hebrew  or  Aram;ean  language,  Tnlit/ia 
cwni,  which  is  interpreted,  Damsel,  I  say 
unto  you  arise,  Mark  5  :  41.  She  arose 
and  walked,  and  Jesus  commanded  that 
something  should  be  given  her  to  eat, 
Mark  .5  :  42,  43. 

26.  The  fame  thereof.  This  report, 
a  more  exact  translation.  This  is  the 
first  instance  of  Christ  raising  the  dead 
of  which  we  have  an  account.  It  would 
naturally  excite  the  wonder  of  the  peo- 
ple more  than  any  other  of  his  miracles. 
It  was  indeed  the  mightiest  exhibition 
thus  far  given  of  the'  power  of  Jesus. 
No  wonder,  then,  that  this  report  went 
through  all  that  region  of  country. 

27-31.  He.^ling  of  two  blind  men. 
Related  only  by  Matthew. 

37.  It  would  seem  to  the  passing  read- 
er that  this  and  the  following  miracle 
occurred  immediately  after  the  raising  of 
the  daughter  of  Jairus.  A  more  careful 
examination  shows  that  the  connection 
is  not  necessarily  so  close.  The  words 
Jesus  departed  thence  m_ay  mean 
from  that  city,  or  that  part  of  the  country. 
It  is  also  iu  harmony  with  the  last  verse 
to  suppose  that  a  little  time  intervened. 

Two  blind  men.  It  is  not  strange 
that  persons  suffering  from  blindness 
should  be  together,  or  that  two  of  them 
.should  go  togetlier  to  Jesus  ;  especially 
when  it  is  remembered,  that  blindneee 


was  common,  then  as  now,  in  the  east. 
It  was  probably  caused  by  the  fine  parti- 
cles of  Hying  dust  and  sand  entering  the 
eyes  and  inflaming  them,  and  also  by 
sleeping  in  the  open  air,  and  exposing 
the  eyes  to  the  noxious  night  dews. 
The  objection  to  Matthew,  and  the  in- 
sinuation that  he  saw  things  double,  be- 
cause he  speaks  of  miracles  performed 
on  persons  in  pairs  (ch.  8  :  28;  20  :  30), 
are  frivolous  and  wicked.  Son  of  Da- 
vid. Descendant  and  successor  of  David 
on  the  throne  of  Israel.  The  angel  of 
the  Lord  had  previously  applied  the  title 
to  Joseph,  ch.  1  :  20.  It  seems  to  have 
been  a  popular  designation  of  the  Mes- 
siah (ch.  22  :  42),  and  by  the  use  of  it  the 
blind  men  acknowledged  the  Messiah- 
ship  of  Jesus.  Our  Lord  did  not  em- 
ploy this  title  in  speaking  of  himself, 
doubtless  because  it  would  favor  the 
idea  of  an  earthly  reign  and  kingdom, 
and  might  lead  the  people  to  desire,  as 
on  one  occasion  (John  (3  :  15),  to  make 
him  king.  The  titles,  "  the  Son  of  Man," 
"the  Son  of  God,"  were  of  deeper  sig- 
nificance, and  less  liable  to  be  perverted. 
See  on  8  :  20,  29.  Have  mercy.  Have 
pity,  show  compassion. 

28.  The  house.  Whether  this  was  the 
house  of  Peter,  or  the  one  Jesus  inhabit- 
ed, or  some  other  house  at  Capeniaum, 
or  some  house  elsewhere,  is  not  stated, 
and  is  unimportant.  It  appears  that  the 
blind  men  followed  Jesus  in  the  way,  and 
persevered  in  following  him,  even  into 
the  house,  whither  he  was  going.  He 
])robably  delayed  the  healing,  in  order  to 
draw  forth  an  exhibition  of  their  faith; 
for  upon  their  coming  to  him  in  the 
house  he  asks,  Believe  ye  that  I  am 
able  to  do  this  ?  Have  you  faith  in  my 
power  or  ability  to  work  this  miracle? 

29.  The  blind  men  having  aflarmed 
their  faith,  Jesus  touched  their  eyes, 
granting  a  cure  corresponding  to  the 


A.D.   28  29. 


MATTHEW    IX. 


131 


Ps.  146.  8 :  Is.  42. 

2,7. 

ch.  8.  4  ;  12.  16 : 

17.  9. 

Mk.  7.  36. 


30  your  faith  be  it  unto  you.  And  "'  their  eyes  were 
opened.     And  Jesus  straitly  charged  them,  saying, 

31  °  See  that  no  man  know  it.  °  But  they,  when  they 
were  departed,  spread  abroad  his  fame  in  all  that 
country. 

33       P  As  they  went  out,  behold,  they  brought  to  him    "  see  ch-   12.  22 

33  a   dumb  man  possessed  with  a  devil.     And  when 

the  devil  was  cast  out,i  the  dumb  spake:  and  the   "Is. 35.  6. 
multitudes  marveled,  saying,  It  was  never  so  seen  in 

34  Israel.  But  the  Pharisees  said,  ■■  He  casteth  out 
devils  through  the  prince  of  the  devils. 

Our  Lard's  third  general  circuit   of  Galilee.      His  com- 
passion for  the  j)eofle. 

35  '  AND  Jesus  went  about  all  the  cities  and  vil- 
lages, *  teaching  in  their  synagogues,  and  preaching 


ch.  12.  ^4;   Mk. 
.3.22;  Lk.  11.  15. 


'  Mk.  6.  6. 
•  ch.  4.  23. 


measure  of  their  faith :  According  to 
your  faith.  Faith  was  no  ground  of 
merit,  but  a  condition  on  tlieir  part  to 
a  cure.  In  this  instance,  the  fact  that 
Jesus  attempted  a  cure  showed  that  lie 
knew  that  they  had  faith ;  and  the  result 
showed  tlie  strength  of  their  faith. 

;^.  Theireyes  were  opened.  Were 
healed.  The  sight  of  the  eye  was  no 
longer  closed,  but  opened  to  the  percep- 
tion of  external  objects,  2  Kings  6  :  17 ; 
Isa.  35  :  5.  So  the  mouth  is  said  to  be 
opened,  Luke  1  :  (54 ;  and  also  the  ears, 
Mark  7  :  35.  Straitly  charged.  Stern- 
ly charged  them.  The  word  thus  translat- 
ed expresses  strong  and  earnest  emo- 
tion, amounting  even  to  sternness.  The 
reasons  for  charging  to  let  no  one  know 
it  were  probably  such  as  these :  1.  That 
the  people  might  not  become  so  excited 
as  to  attempt  to  make  him  king,  and  to 
rebel  against  their  temporal  rulers;  2. 
that  the  wrath  of  the  Pharisees  might 
not  be  too  greatly  aroused  against  him- 
self, as  his  hour  had  not  yet  come; 
3.  that  his  time  and  strength  might  not 
be  too  much  overtaxed  by  the  multitudes 
who  would  naturally  gather  after  him, 
on  hearing  the  report  of  the  men  who 
had  been  blind;  4.  that  he  might  exhi- 
bit his  own  gentle  and  modest  bearing, 
and  the  nature  of  his  kingdom,  wliicli 
came  not  with  observation.     See  on  8  :  4. 

31.  The  result  was,  the  blind  men  go 
out  and  spread  abroad  his  fame 
through  all  that  region.  It  was  indeed  the 
outburst  of  gratitude  and  love;  but  it 
was  nevertheless  disobedience.  Though 
an  error  of  affection,  it  was  wrong.  "  To 
obey  is  better  than   sacrifice,   and    to 


hearken  than  the  fat  of  rams,"  1  Sam. 
15  :  22. 

32-34.  Healing  of  the  Dumb  Demo- 
niac. This  miracle  is  narrated  only  by 
Matthew.  A  similar  one  is  related  in 
ch.  12  :  22,  and  one  by  Mark  (ch.  7  :  32), 
but  both  manifestly  at  different  times 
and  with  varj-ing  circumstances. 

32.  As  they,  the  blind  men,  went 
out.  The  miracle  was  wrought  imme- 
diately after  the  preceding.  A  dumb 
man,  etc.  A  man  dumb,  possessed  with 
a  demon.  Poxfiessed,  etc.,  is  explanatory  of 
his  dumbness.  He  became  dumb  in  con- 
sequence of  the  possession.  Hence  the 
case  was  peculiar,  the  disease  compli- 
cated. 

33.  The  dumb  spake.  In  conse- 
quence of  the  demon  being  expelled. 
Prophecy  was  thus  fulfilled  (Isa.  35  :  5, 
6),  and  additional  evidence  was  given 
that  Jesus  was  the  Christ.  It  was 
never  so  seen.  The  multitudes  won- 
dered at  seeing  both  the  demon  cast  out 
and  the  dumb  speaking,  and  they  affirm 
that  such  a  thing  had  never  before  been 
witnessed  among  the  people  of  Israel, 
or  in  their  history  as  a  nation. 

34.  The  Pharisees  could  not  deny  the 
greatness  of  the  miracles ;  but  wishing  to 
prevent  the  people  from  receiving  Jesus 
as  the  Messiah,  and  as  an  expression  of 
their  own  prejudice  and  hatred,  ascribe 
them  to  the  power  of  Satan.  Through 
the  prince  of  devils.  By  or  through 
the  agency,  power,  or  authority  of  Satan, 
wlio  is  the  prince  or  chief  of  the  demons. 
See  on  12  :  2^2-30. 

3.5-38.  The  compassion  of  Jesus  for 
THE  MULTITUDE.    It  Is  quitc  generally 


132 


MATTHEW    IX. 


A.D.   29. 


the  Gospel  of  the  kingdom,  and  healing  every  sick- 
86  ness  and  every  disease  among  the  people.  "  But 
when  lie  saw  the  multitudes,  he  was  moved  with 
compassion  on  them,  because  they  fainted,  and 
were   scattered   abroad,  as  sheejj  having  no  shep- 

37  herd.     Then  saith  he  unto  his  disciples,  ^  The  har- 
vest truly  is  plenteous,  >  but  the  laborers  are  few ; 

38  ^  pray  ye  therefore  "■  the  Lord  of  the  harvest,  ''  that 
he  will  send  forth  laborers  into  his  harvest. 


"  Mk.  6.  84. 


-  Lk.  10.  2 ;  John 

4.  3.5. 
r  Phil.     2.    19-21 : 

Col.  4.  11. 
^  2  Thes.  3.  1. 
"John  20.21;  Eph. 

4.  11. 
"Lk.  10.  1,  2;    1 

Cor.  12.  28. 


tliouijht  that  this  paragrapli  opens  with 
an  account  of  Christ's"  third  missionary 
tour  through  Galilee,  the  first  being  de- 
scribed in  eh.  4  :  23,  and  the  second  by 
Luke,  8:1-3. 

3.5.  Regarding  this  as  our  Lord's  third 
circuit  through  Galilee,  it  is  but  inci- 
dentally referred  to  in  Mark  6  :  6.  The 
(lescrip'tion  is  very  similar  to  that  in  ch. 
4  :  23.  He  visits"  towns  of  every  size, 
cities  and  villages,  preaching  the 
good  news  and  workintj  ninny  miracles. 
Omit,  among  the  people. 

oG.  31ultitudes  attend  his  ministry  as 
on  his  former  journey,  and  on  other  oc- 
casions, both  to  hearliim  and  to  witness 
his  miracles.  Seeing  such  crowds  of  peo- 
]tlc  attending  him,  he  was  moved  with 
compassion;  with  pity  on  account 
of  their  low  sj)iritual  conditiou,  which  he 
forcibly  illustrates  with  the  figure  of 
sheep  without  a  sliejjiierd.  Fainted 
and  were  scattered  abroad.  Ra- 
ther, Uiey  were  hiira.tsrl  and  xraitered. 
They  were  vexed,  harnsxed  with  the 
burdensome  traditions  and  grievous  ex- 
actions of  the  scribes  and  Pharisees ;  and 
thus  scattered  by  their  negligence  to  their 
spiritual  wants,  and  t)y  tiieir  extortions 
and  oppressive  injustice.  Having  be- 
come wearied  and  distrustful  of  their 
religious  guides,  they  were  like  sheep 
having  no  sheplicrd,  wandering  and  ready 
to  follow  any  one  who  would  promise  to 
gin  le  them  and  atTord  them  relief.  Com- 
pare Zech.  11  :  I.t-17;  Luke  11  :  46. 

37.  Then,  on  that  occasion,  when  he 
was  specially  moved  with  compassion 
toward  the  multitude,  who  had  no  com- 
petent religious  teachers.  Possibly 
when  the  crowds  had  become  the  great- 
est, toward  the  end  of  this  missionary 
journey.  Addressing  his  disciples,  he 
now  reiji-esents  the  spiritual  condition  of 
these  multitudes  by  the  figure  of  a  har- 
vest perishinsj:  for  want  of  reaoers.  The  j 
harvest  truly  is  plenteous.  It  in-  I 
deed  is  great,  but  the  laborers  are  few.  | 


They  arc  too  few  to  gather  it.  What  1 
will  it  avail,  then,  if  there  are  not 
enough  to  reap  it  'i  There  are  vast  mul- 
titudes who  need  the  Gospel,  but  how 
few  the  preachers !  Jesus  afterward  ad- 
dressed the  same  language  to  the  seven- 
tj',  Luke  12  :  2.  As  the  first  verse  of 
the  next  chapter  implies  that  the  twelve 
apostles  had  already  been  chosen,  may 
we  not  suppose  these  w'ords  were  ad- 
dressed to  them  soon  after,  or  at  the 
time,  of  their  selection  ?  If  such  be  the 
case,  then  the  word  disciples  in  this 
verse  refers  to  the  twelve. 

38.  But  how  shall  this  great  want  be 
siipplied  ?  How  shall  this  vast  harvest 
be  garnered  ?  By  prayer  for  laborers 
to  the  Lord  of  the  harvest.  Christ 
is  the  Lord  of  the  harvest,  ch.  10:  1; 
13  :  37.  He  is  God  manifested  in  the 
flesh.  Thus,  while  he  spoke  of  God,  and 
was  so  understood  by  his  disciples,  he 
also  spoke  of  himself.'  They  afterward, 
when  thev  were  enlitrhtencd,  so  under- 
stood it.  John  20  :  2i;  Eph.  4  :  11-15. 
The  Harvest  in-imarily  referred  to  the 
multiiiidc  bi'forc  him;  but  in  its  wider 
sense  it  included  the  whole  world. 
Send  forth.  Expresses  an  earnest  and 
urgent  sending  forth  of  laborers.  Pray 
that  the  Lord  of  the  harvest  will,  by  the 
lK)wer  of  his  Spirit,  impel  and  urge  forth 
laborers,  so  overcoming  their  natural 
unwillingness  to  engage  in  such  a  work, 
and  so  laying  upon  them  the  duty  and 
tlie  necessity,  that  they  shall  go  forth 
fet'ling  and  saying,  "Woe  is  me  if  I 
preach  not  the  Gospel,"  1  Cor.  9  :  16. 

Remakks. 

1.  In  the  case  of  the  jjalsied  man,  we 
have  a  striking  illustration  of  perseve- 
rance in  going  to  Jesus,  ver.  2. 

2.  A  sense  of  sin  connected  with  faith 
in  Christ  is  attended  with  his  compas- 
sion and  forgiveness,  ver.  2  ;  Ps.  103 :  3 ; 
Isa.  3.5 :  3,  4 ;  40  :  2. 


A.D.  29. 


MATTHEW    IX. 


133 


3.  The  cavilings  of  the  wicked  against 
Christ  are  groundless,  vers.  3-7;  John 
10  :  37,  38. 

4.  Christ  has  power  to  forgive  sins, 
vers.  5-7;  Heb.  9  :  26;  Acts  3:  26;  5  :  31. 

5.  Christ  is  divine,  vers.  5-7;  1  Tim. 
3  :  16.     Hc'lj.  1:3;  4  :  13 ;  Rev.  2  :  23. 

6.  One  of  the  uses  of  the  miracles  of 
Jesus  was  to  manifest  and  prove  his  full 
power  as  the  Messiah,  vers.  6,  7;  Johu 
20  :  30,  31. 

7.  The  condescension  and  grace  of 
Jesus  is  limited  to  no  class  of  men. 
Matthew,  though  a  publican,  and  en- 
gaged in  an  infamous  business,  is  called 
to  be  a  disciple,  a  constant  attendant, 
and  afterward  an  apostle,  ver.  9;  ch. 
15  :  21,  22,  28;  Luke  4  :  25-27;  Acts 
13  :  46  ;  18  :  6. 

8.  Young  converts  will  recommend 
Jesus  to  their  former  associates,  and 
strive  to  bring  them  under  his  influence, 
ver.  10;  Johu  1 :  41;  4  :  28,  29. 

9.  It  is  proper  to  mingle  with  the 
wicked  in  order  to  do  them  good,  vers. 
10-12 ;  1  Cor.  9  :  19-22. 

10.  The  Pharisees  saw  that  Jesus  and 
his  disciples  were  not  as  the  publicans 
and  sinners ;  so  let  there  ever  be  a 
marked  distinction  between  Christians 
and  the  world,  vers.  10,  11 ;  Acts  4  :  13. 

11.  Christ  is  the  physician  of  heart- 
felt sinners,  not  of  self-righteous  hypo- 
crites. Where  there  is  a  sense  of  sin  there 
is  hope,  ver.  12 ;  Luke  18  :  9-14 ;  24  :  47. 

12.  Mercy  is  the  greatest  and  best 
sacrifice.  Without  the  spirit  of  Christ, 
a  kind  and  compassionate  disposition, 
all  external  religious  performances  are 
but  an  empty  name,  ver.  13;  Mic.  6  : 
6-8 ;  1  Cor.  13  :  1. 

13.  Fasting  must  be  observed  on  suit- 
able and  proper  occasions,  vers.  15-17; 
ch.  17  :  21 ;  1  Cor.  7  :  5. 

14.  So  there  is  a  suitable  time  and 
manner  for  the  performance  of  every 
duty,  vers.  14-17;  1  Cor.  14  :  40. 

15.  Christian  doctrines  and  precepts 
are  not  only  true  and  right  in  them- 
selves ;  but  in  their  nature  fitted  to  man, 
and  adapted  to  his  various  circumstances 
and  wants,  vers,  lrlr-17;  1  Cor.  3:3; 
Heb.  5  :  14. 

16.  Christianity  is  a  spiritual  religion ; 
its  ordinances  and  practices  are  expo- 
nents of,  and  in  harmony  with,  its  spiri- 
tuality. Patch  not  its  spirituality  and 
liberty  with  a  carnal  and  slavish  legal- 
ism ;  nor  the  new  wedding  garment  with 
our  own  righteousness,  ver.  16 ;  John 
4  :  24 ;  2  Tim.  3:5. 

12 


17.  In  affliction  we  should  repair  to 
Jesus,  who  will  be  spiritually  present,  to 
sympathize,  aid,  and  bless,  vers.  18,  19; 
Heb.  4  :  15,  16. 

18.  The  young  may  die.  Let  them 
seek  Jesus  at  once.  Let  parents  be  sti- 
mulated to  faithfuhress,  ver.  18 ;  Eeele. 
12  :  1 ;  Eph.  6  :  4. 

19.  When  all  other  physicians  fail, 
Jesus  is  the  great  Physician  who  has  ne- 
ver failed  to  effect  a  cure,  vers.  20-22;  2 
Chron.  16  :  12,  13;  Jer.  8  :  11,  22. 

20.  Many  a  trembling,  sin-sick  soul 
has  alone,  and  unknown  to  others,  exer- ; 
cised  faith  in  Jesus  and  been  made 
whole,  vers.  20,  21 ;  Nah.  1 :  7. 

21.  The  touch  of  this  woman  was  no 
ordinary  touch,  for  many  were  touching 
and  pressing  upon  him.  So  by  prayer 
and  faith  we  may  touch  Jesus.  Our 
importunity  can  n(jt  irritate  him,  nor  the 
greatness  of  our  sins  debar  his  blessing, 
vers.  20-22,  13;  Luke  18  :  1-8. 

22.  Jesus  has  determined  that  those 
who  enjoy  his  saving  grace  shall  acknow- 
ledge him  before  others,  ver.  22 ;  Rom. 
10  :  9,  10 ;  Ps.  116  :  13,  14. 

23.  The  dead  in  Christ  are  but  asleep, 
ver.  24 ;  Acts  7  :  60 ;  1  Cor.  15  :  6,  18 ; 
1  Thess.  4  :  13-15. 

24.  In  raising  the  dead,  Jesus  showed 
his  power  to  raise  dead  souls  to  life,  and 
at  last  to  raise  the  bodies  of  his  follow- 
ers, ver.  25 ;  John  5  :  21. 

25.  The  ridicule  and  scorn  of  unbe- 
lievers need  not  impede  the  faithful 
servant  of  God  in  his  work,  ver.  24;  Isa. 
51  :  7. 

26.  The  fame  of  Jesus  can  not  be  sup- 
pressed. The  Gospel  must  and  will 
spread,  vers.  26,  31 ;  Rom.  10  :  18. 

27.  Christ  is  the  enlightener  of  blind 
souls.  It  is  in  recognizing  him  as  the 
Christ  that  we  may  receive  our  sight, 
vers.  27-30  ;  John  9  :  39. 

28.  Jesus  often  tries  the  reality  and 
strength  of  faith,  for  the  good  of  the 
suppliant,  and  for  the  good  of  others, 
ver.  28 ;  1  Pet.  1:7. 

29.  Faith  and  confession  go  together. 
We  should  confess  Christ  according  to 
his  direction.  Young  Christians  some- 
times err  in  a  zeal  not  accordin,^  to 
knowledge,  vers.  30,  31 ;  John  15  :  14. 

30.  The  dumb  demoniac  represents 
those  whose  bodily  infirmities  have 
their  seat  in  the  soul,  ver.  32. 

31.  Christ  often  saves  those  who  are 
regarded  beyond  the  reach  of  hope,  ver. 
33. 

33.  Honest  men  will  acknowledge  a 


134 


MATTHEW    X. 


A.D.   29. 


Mission  of  the  twelve  Apostles. 

AND  ^  when  he  had  called  unto  him  his  twelve    d  Mk.  6.  7 ;  Lk.  9. 
disciples,  he  gave  them  ^^owiev  against  unclean  spi- 
rits, to  cast  them  out,  and  to  heal  all  manner  of 
sickness  and  all  manner  of  disease. 


1 ;  Ac.  3.  12,  16. 


power  in  the  Gospel.  The  miracles  of 
Jesus  were  convinciag  except  to  those 
who  were  unwilliag  to  be  coaviaced, 
ver.  33:  1  Cor.  li  :  ^4,  2.5. 

33.  Hypocrites,  the  worldly  wise,  and 
the  determined  opposers,  will,  when 
they  can  not  deny  the  power  of  Christ, 
ascribe  it  to  the  basest  means  and  the 
vilest  motives,  ver.  34 ;  Isa.  32  :  (3. 

3i.  Jesus  continues  in  his  work; 
nothing  impedes  him ;  an  example  to  all 
his  followers,  ver.  3.5 ;  Heb.  12  :  1,  2. 

35.  Christ,  as  our  High-Priest,  still 
exercises  compassion  over  the  race,  who 
without  him  are  like  sheep  without  a 
shepherd,  ver.  36;  Heb.  2 :  17;  Isa.  .53 :  6. 

30.  An  increase  of  preachers  of  the 
Gospel  and  earnest  laborers  in  the  great 
harvest-fleld  must  be  sought  by  earnest 
prayer.  We  are  taught  to  expect  tliat 
they  will  be  sent  forth  in  proportion  to 
the  faith  and  urgency  of  our  prayers,  37, 
38. 

CHAPTER  X. 

In  this  chapter  we  have  the  mission 

OF    THE     TWELVE    APOSTLES    AND    OUR 

Savior's  cu.^rge  to  them,  Mark 
6  :  7-13;  Luke  9  :  1-6.  They  had  pre- 
viously been  selected  as  apostles.  We 
must  distinguish  between  their  becom- 
ing disciples  (John  1  :  35-45),  their 
call  to  be  constant  attendants,  preachers, 
or  evangelists  (ch.  4  :  17-22),  and  their 
call,  appointmint,  or  selection  as  apos- 
tles, Mark  3  :  14;  Luke  6  :  13.  They 
are  now  empowered  to  work  miracles, 
and  sent  forth  on  their  immediate  mis- 
sion, with  appropriate  instructions. 

1.  Empowering  the  twelve  to 
work  miracles,  Luke  9  :  1. 

1.  Aad  when  he  had  called,  etc. 
Connected  with  what  precedes.  Having 
compassion  on  the  multitude  because 
they  were  in  want  of  religious  teachers 
(ch.  9  :  36-38),  he  calls  to  him  his 
twelve  disciples  and  gives  them  power 
against,  rather  authority,  with  the  con- 
sequent power  over  unclean  spirits, 
etc.  See  on  ch.  9  :  6.  Their  numher 
corresponded  with  the  twelve  trihes  of 


i  Israel.  Compare  ch.  19  :  28.  The  num- 
ber twelve  is  signiticaut,  and  frequent 
in  Scripture.  Twelve  sons  of  Israel; 
twelve  stones  of  the  Urim  and  Thum- 
mim  on  the  breastplate  of  the  high- 
priest  (Ex.  28  :  17-21) ;  twelve  loaves  of 

i  show-bread  (Lev.  24  :  5-S) ;  the  altar  and 
the  twelve  pillars  which  Moses  erected 
by  Mount  Sinai  (Ex.  24  :  4) ;  the  altar  of 
twelve  stones,  by  Elijah  (1  Kings  18 :  31) ; 
the  twelve  spies  who  went  to  search  the 
promised  laud  (Num.  13  :  1 ;  Deut.  1  : 
23) ;  the  twelve  stones  taken  from  the 
l^ed  of  the  Jordan  (Josh.  4  :  3),  etc. 
So,  also,  the  woman  with  a  crown  of 
twelve  stars  (Rev.  12  :  1),  and  the  new 
Jerusalem  with  twelve  foundation- 
stones.  Rev.  21  :  14.  "  The  careful  stu- 
dent of  Scripture  must  be  struck  with 
the  frequency  of  the  use  of  certain 
numbers,  especially  3,  4,  7,  10,  and  12,  in 
signiticaut  connection  with  sacred  ideas 
and  things  from  Genesis  to  Revelation. 
It  is  impossible  to  resolve  all  this  into 
accident  or  unmeaning  play.  .  .  .  Num- 
ber is  expressive  of  order,  sjTiimetry, 
proportion  and  relativity.  1  is  the  sym- 
bol of  unity  or  oneness ;  3,  of  antithesis 
or  polarity ;  3,  of  synthesis,  of  the  un- 
created Difudty,  the  Holy  Trinity  (com- 
pare Num.  6  :  24-26 ;  Isa.  6:3;  Matt. 
28  :  19;  2  Cor.  13: 14);  4,  oi  humanity,  or 
the  created  world  as  the  revelation  of 
God  (think  of  the  four  corners  of  the 
earth,  the  four  seasons,  the  four  points 
of  the  compa^is,  the  four  elements,  the 
four  gospels).  From  this  maj'  be  ex- 
plained the  symbolical  signiticance  of  7, 
or  3  +  4,  and  of  12,  or  3x4.  Seven,  being 
the  union  of  3  and  4,  is  the  signature  of 
the  relation  of  God  to  the  world,  or  the 
covenant  (the  Hebrew  word  for  seven 
signifies  also  an  oath.  Gen.  21  :  27;  26  : 
33,  and  the  verb,  to  swear,  'since  seven,' 
as  Gesenius  explains,  'was  a  sacred 
number,  and  oaths  were  confirmed 
either  by  seven  victims  otTered  in  sacri- 
fice. Gen.  21 :  28,  or  by  seven  witnesses  or 
pledges').  .  .  Twelve,  being  the  product 
of  3  and  4,  symbolizes,  from  the  twelve 
patriarchs  and  twelve  tribes  down  to  the 
twelve  foundations  aud  twelve  g-ates  of 


A.D.   29. 


MATTHEW    X. 


ISO 


2       Now  the  names  of  the  twelve  apostles  are  these ; 
The  first,  °  Simon,  who  is  called  Peter,  and  Andrew 


Mk.  3. 16-19;  Lk. 


tlie  lieavenly  Jerusalem,  the  indwelling  of 
God  in  the  human  family,  or  the  iuler- 
pcnetration  of  the  world  by  the  Divinity. 
Ten  is  the  number  of  harmony  and  com- 
pleteness, as  in  the  ten  commandments." 
— Dk.  Scuaff,  in  Lange's  Coin.  Jesus 
gave  them  power,  delegated  power  or 
authority.  It  was  not  over  spirits  in  gene- 
ral, but  limited  to  unclean  spirits,  lallen 
angels.  The  extent  of  this  power  is  spe- 
citted,  to  cast  them  out,  or  more 
exactly,  so  as  to  cast  thcni  out.  Tiiey 
were  also  empowered  to  heal  every  sick- 
ness and  every  iulirmity.  They  were 
thus  to  exercise  miraculous  power  simi- 
lar to  that  of  Jesus.  They  received  all 
the  power  and  instructions  they  needed 
for  their  immediate  work,  and  no  more. 
Afterward  they  were  more  fully  in- 
sti-ucted,  enlightened,  and  endowed  with 
power  from  on  high. 

3-4.  The  names  of  the  twelve 
apostles. 

2.  Apostles.  This  word  primarily 
signifies  persons  cent  forth.  Using  this 
term,  Jesus  gave  it  to  the  twelve  whom 
he  selected  from  among  his  disciples. 


Luke  6  :  13.  In  the  Gospels  they  are 
more  commonly  called  the  twelve  (Luke 
18  :  31),  or  tfie  twelve  duciples  (ch.  20  :  17), 
or  simply  disciples,  ch.  14  :  15  and  Luke 
9  :  12.  "  They  were,  during  the  whole 
period  which  the  Gospels  embrace,  dis- 
ciples, and  are  therefore  so  called.  But 
after  the  advent  of  the  Paraclete,  in  the 
Acts  and  Epistles  they  are  never  called 
disciples,  but  apostles." — Bengel.  A 
necessary  condition  to  their  apostleship 
was  that  they  had  seen  the  Lord,  and 
were  witnesses  of  him  and  his  resurrec- 
tion. Acts  1  :  8,  21 ;  1  Cor.  9:1;  Acts 
22  :  14,  1.5.  They  could,  therefore,  have 
no  successors.  Four  catalogues  of  the 
apostles  are  given  in  the  New  Testa- 
ment, each  divided  into  three  classes, 
and  the  classes  being  the  same  in  each, 
and  the  leading  name  of  each  class  tlie 
same.  Thus,  Peter  heads  the  first  class, 
Philip  the  second,  James  the  third,  and 
Judas  Iscariot  stands  the  last,  except  in 
the  Acts,  where  his  name  is  omitted  be- 
cause of  his  apostasy  and  death.  The 
following  table  shows  the  four  arrange- 
ments, with  their  connectives : 


Matthew  10 :  2. 


Simon  Peter, 
And  Andrew, 

James,  son  of  Zebe 

dee, 
And  John. 


5  Philip, 

6  And  Bartholomew, 

7  Thomas, 
S  And  Matthew. 


9       jjames,    son  of  Al- 

I    pheus. 

10  [And  Lebbeus  Thad- 

deus, 

11  Simon    the   C'aaan- 
1     ite, 

12  And  Judas  Iscariot. 


Mabk  3 :  16. 


Simon  Peter, 

And  James,  son  of 

Zebedee, 
And  John, 

And  Andrew. 


And  Philip, 
And  Bartholomew. 
And  Matthew, 
And  Thomas, 


Luke  6 :  14. 


Ac«s  1 :  13. 


Simon  Peter, 
And  Andrew, 

And  James, 

And  John. 


IPeter, 
And  James, 

And  John, 

And  Andrew. 


I 
And  Philip,  Philip, 

And  Bartholomew,    And  Thomas, 
And  Matthew,  iBartholomew, 

And  Thomas.  lAnd  Matthew. 


And  James,  son  of;  James,   son   of  Al- 1  James,     son   of  Al- 

Alpheus,  I    pheus,  [    pheus, 

AndThaddeus,  .And  Simon  Zelotes,  And  Simon  Zelotes, 

And  Simon  the  Ca- And  Jndas,  hrother  And  Judas,  brother 

nanite,  of  James,  of  James, 

And  Judas  Iscariot,  And  Judas  Iscariot,: 


Thus,  Matthew  enumerates  the  apos- 1  7 ;  Mark  and   Luke,    one  by  one ;  and 
ties  two  by  two,  probably  with  reference    Luke  in  the  Acts,  mixcdlv. 
to  their  being  sent  out  in  ;jajV,s,  Mark  6 :  I      The  first  Simon   who   is  called 


136 


MATTHEW    X. 


A.D.  2i). 


his  brother ;  James  the  son  of  Zebedee,  and  John  his 
3  brother;  Philip,  and  Bartholomew;  Thomas,  and 


Peter.  More  correctly,  First  Sirm»i, 
etc. ,  there  being  no  article  in  the  origi- 
nal; first  in  order  of  enumeration,  it 
implies  no  superiority  of  rank.  Tlie 
place  assigned  Peter,  however,  at  the 
liead  of  each  of  the  four  lists  of  tlie 
apostles  is  signiticant.  He  was  among 
the  first  who  recognized  Jesus  as  the 
Messiah  (John  1 :  40-43) ;  and  with  An- 
drew, his  brother,  the  first  called  to  be  a 
constant  attendant  of  Jesus.  He  ap- 
pears frequently  as  spoliesraan  of  the 
apostles,  as  in  ch.  16 :  16,  in  the  name  of 
the  twelve,  he  says,  "  Thou  art  the  Christ, 
the  Son  of  the  living  God. "  He  was  also 
the  chief  speaker  on  the  day  of  Pente- 
cost, and  also  the  first  to  carry  the  Gos- 
pel to  the  Gentiles,  Acts  ch.  10.  He 
was  indeed  prominent  and  foremost 
among  the  apostles,  but  not  oner  them 
or  above  them.  That  he  had  no  superio- 
rity of  rank  is  evident  from  1  Pet.  5  :  1, 
where  he  describes  himself  as  "  a  fellow- 
elder;"  and  from  the  fact  that  Paul 
speaks  of  him  as  one  of  the  "pillars" 
together  with  James  and  John  (Gal.  2  : 
9) ;  that  he  was  intrusted  with  the  Gos- 
pel to  the  circumcision,  as  Paul  was  to 
the  uncircumeision ;  and  that  Paul  re- 
buked him  as  an  equal.  Gal.  3  :  7,  8,  11. 
That  the  apostles  were  all  equal  in  rank 
appears  from  declarations  of  our  Lord, 
cli.  18  :  18 ;  19  :  37,  38  ;  30  :  35,  2(S  38 : 
33  :  8 ;  Jolm  30  :  31 ;  Acts  1 :  8. 

Simon  Peter  was  a  native  of  Bethsaida, 
in  Galilee,  and  was  the  son  of  Jonas, 
and  by  occupation  a  fisherman.  After 
his  marriage  he  lived  at  Capernaum. 
When  first  introduced  to  Jesus  he  re- 
received  the  Aramieau  surname,  Cephas, 
which  is  equivalent  to  the  Greek  I^tros, 
meaning  a  stone.  See  ch.  4  :  18.  Si- 
mon, Hebrew  Simeon,  means  hearinr/,  an- 
swer. The  most  we  know  of  Peter  is 
derived  from  the  Gospels  and  the  Acts 
of  the  Apostles.  The  latter  book  traces 
him  to  the  Council  at  Jerusalem.  After 
that  he  was  with  Paul  at  Antioch  (Gal. 
3  :  11),  labored  at  Corinth  (1  Cor.  1  : 
13;  3  :  33),  and  at  Babylon,  where  he 
wrote  his  fii-st  epistle,  1  Peter  5  :  13. 
According  to  a  tradition  whicli  may  be 
considered  in  the  main  reliable,  he  visit- 
ed Rome  and  sutTered  martyrdom  under 
the  reign  of  Nero. 

Andrew  is  a  name  of  Greek  origin, 


but  was  in  use  among  the  Jews.  It  is 
derived  from  a  word  which  means 
7iian,,  and  may  have  been  applied  to 
Peter's  brother  on  accoimt  of  his  manly 
spirit.  He  was  a  disciple  of  John 
the  Baptist,  as  was  doubtless  John, 
Peter,  and  others,  who  were  afterward 
called  to  be  apostles.  Very  little  is  re- 
lated of  him  by  the  Evangelists.  He 
appears  in  connection  witli  feeding  the 
five  thousand  (Jolm  6  :  8),  afterward  as 
the  introducer  of  certain  Greeks  to  our 
Lord  (John  13  :  33),  and  also  with  Peter, 
James,  and  John,  asking  for  an  explana- 
tion of  what  Jesus  had  said  concerning 
the  destruction  of  the  temple,  Mark  13: 
3.  Of  his  subsequent  history  and  labors 
nothing  is  certainly  known.  Tradition 
assigns  Scythia,  Greece,  and  Thrace  as 
the  scenes  of  his  ministry.  He  is  said  to 
have  been  crucified  at  Patrfe  in  Achaia. 

James  the  son  of  Zebedee.  The 
name  is  the  same  as  that  of  the  patri- 
arch Jacob,  meaning  sitpplanler.  Cus- 
tom has  applied  in  our  language  the 
name  James  to  three  persons  in  the 
New  Testament,  and  Jacob  to  the  patri- 
arch. This  James  is  called  tlie  greater, 
or  the  elder ;  and  it  is  wortliy  of  notice 
that  he  is  never  mentioned  in  the  New 
Testament  apart  from  John  his  brotlier. 
They  were  styled  by  our  Lord,  Boaner- 
ges,"or  Sons  of  Thvnder,  probably  on  ac- 
count of  their  energetic  and  zealous  dis- 
position, Mark  3:17.  They  with  Peter 
alone  were  present  at  the  Transfigura- 
tion (ch.  17  :  1) ;  at  the  restoration  to 
life  of  Jairus'  daughter  (Mark  5  :  43); 
and  in  the  garden  of  Gethsemane  during 
the  Sa\-ior's  agony,  Mark  14  :  33.  With 
Andrew,  they  listened  in  private  to  onr 
Lord's  discourse  on  the  fall  of  Jerusa- 
lem, Mark  13 :  3.  James  also  was  the 
first  martyr  among  the  apostles,  being 
slain  with  the  sword  by  Herod  Agrijipu 
I.,  Acts  13  :  3.  Clement  of  Alexandria 
says  that  the  officer  who  conducted  him 
to  the  tribunal  was  so  influenced  by  his 
bold  declaration  of  faith  as  to  embrace, 
the  Gospel  and  to  avow  himself  a  Chris- 
tian ;  whereupon  lie  also  was  beheaded 
at  the  same  time. 

John,  wliose  name  means,  firadaitdy 
i/iren  by  Jcliorah,  was,  next  to  Peter,  t'.ie 
most  noted  of  the  apostles,  and  charac- 
terized with  a  wonderful  mingling  of 


A.D.  29. 


MATTHEW     X. 


137 


Matthew  the  publican ;  James  the  son  of  Alphaeus, 
and  Lebbaeus,  whose  surname  was  Thaddseus; 
Simon  the  Canaanite,  and  Judas  Iscariot,  who  also 
betrayed  him. 


gentleness  and  firmness.  He  belonged 
to  a  family  of  influence,  as  is  evident 
from  his  acquaintance  with  the  high- 
priest  (John  18  :  15),  and  was  in  easy 
circumstances,  since  he  became  respon- 
sible for  the  maintenance  of  his  Lord's 
mother,  John  19  :  26,  27.  After  the  as- 
cension of  our  Lord,  he  resided  at  Jeru- 
salem. About  A.D.  05  he  removed  to 
Ephesus,  and  for  many  years  labored  in 
Asia  Minor.  He  survived  all  the  apos- 
tles, and  died  at  Ephesus  a.d.  100;  being 
then,  according  to  Epiphanius  ninety- 
four  years  old,  but  according  to  Jerome, 
a  hundred. 

8.  Philip  was  also  a  native  of  Beth- 
saida,  a  disciple  of  John  the  Baptist, 
and  called  by  our  Lord  the  day  after 
the  naming  of  Peter  (John  1  :  43,  44). 
He  is  mentioned  in  connection  with 
feeding  the  five  thousand ;  as  introducing 
with  Andrew  certain  Greeks  to  Jesus ; 
and  as  asking  after  the  last  stipper, 
"  Lord,  show  us  the  Father,  and  it  suf- 
ficeth  us,"  John  6  :  .5-7;  13  :  21;  14  : 
8-10.  Tradition  says  that  he  preached 
the  Gospel  in  Phrygia,  and  suflfered  mar- 
tyrdom at  Hierapolis  in  Syria.  Philip  is 
a  name  of  Greek  origin,  meaning  lover 
of  horses.  He  doubtless  had  also  a  He- 
brew name. 

Bartholomew.  The  Hebrew  form 
is  Bar-Tholmai,  or  son  of  Tholmai,  the 
latter  meaning  rkh  in  furrows,  or  culti- 
vated Jickli,  the  whole  name  implying,  as 
some  suppose,  son  of  a  rich  field,  rich 
fruit.  It  is  the  patron^Tnic,  as  is  gene- 
rally supposed,  of  Nathanael  of  Cana  of 
Galilee.  In  the  first  three  Gospels,  Philip 
and  Bartholomew  arc  constantly  named 
together,  while  Nathanael  is  nowhere 
mentioned;  while  in  the  fourth  Gospel 
Philip  and  Nathanael  arc  similarly  com- 
bined, but  nothing  is  said  of  Bartholo- 
mew, John  1 :  45 ;  21 :  2.  According  to 
tradition,  he  labored  in  India,  and  was 
crucified  either  in  Armenia  or  Cilicia. 

Thomas  was  also  called  Didipmcs, 
both  meaning  a  tirin,  the  former  Ara- 
maean, the  latter  Greek,  John  11  :  16. 
He  was  probably  from  Galilee.  He  was 
impulsive  (John  11  :  10),  of  an  inquiring 
mind  (John  14  :  5,  0),  and  slow  to  be 
oonvinced.  John  20  :  34-29.     Tradition 


affirms  that  he  preached  the  Gospel  in 
India,  and  the  Syrian  Church  there 
claim  him  as  their  founder,  and  call 
themselves  by  his  name. 

Matthew  the  publican  (eh.  9  :  9)  is 
the  same  with  Levi,  son  of  Alpheus, 
Mark  2  :  14.  For  further  account  of  him 
see  introductory  remarks  to  this  Gospel. 

James,  son  of  Alpheus,  is  also 
called  James  the  less,  or  the  younger, 
Mark  15  :  40.  His  father  is  probably  not 
the  same  with  the  father  of  Matthew, 
but  is  generally  thought  to  be  identical 
with  Cleophas,  Luke  24  :  18;  John  19  : 
25.  Alpheus  and  Cleophas  are  but  dif- 
ferent ways  of  expressing  the  same  He- 
brew name.  The  mother  of  James  was 
Mary,  supposed  to  be  a  sister  of  our 
Lord's  mother,  John  19  :  25;  Luke  34  : 
10.    He  had  a  brother  Joses,  ch.  27  :  56. 

Lebbeus,  whose  surname  w^as 
Thaddeus,  is  also  called  Judas,  Luke 
6  :  16.  He  was  the  "Judas  not  Isca- 
riot" (John  14  :  22);  brother  of  James 
the  less,  and  author  of  the  epistle  bear- 
ing the  name  of  Jude.  It  has  been  com- 
mon to  regard  Lebbeus  and  Thaddeiis  as 
allied  names,  being  derived  from  He- 
brew or  Aramsean  words,  the  former  de- 
noting heart,  the  latter  brecuit,  and  hence 
denoting  the  hearty,  the  courageotis.  But 
the  words  "  Lebbeus,  whose  surname 
was  "  are  omitted  in  the  best  text. 

4.  Simon  the  Canaanite.  Or  the 
Cananite  (Greek  kananaios),  an  inhab- 
itant of  Cana.  But  more  probably  the 
name  corresponds  with  the  Greek  kanan- 
"ite^,  a  zealot,  according  to  its  Hebrew  ety- 
mology. He  is  called  Simon  Zelotes  by 
Luke  in  his  Gospel  and  in  the  Acts,  pro- 
bably on  account  of  his  former  zeal  for 
the  law,  and  possibly  as  expressive  of  his 
character.  The  name  also  distinguish- 
ed him  among  the  apostles  from  Simon 
Peter.  It  has  been  thought  that  he  took 
it  from  his  having  belonged  to  a  pohti- 
cal  sect  known  among  the  Jews  as 
zealots;  this  was  probably  not  the  case, 
as  the  party  bearing  that  name  do  not 
appear  in  Jewish  history  till  after  the 
time  of  Christ.  See  further  on  Luke  6 : 
15.  He  is  not  mentioned  in  the  New 
Testament  out  of  the  four  catalogues. 

Judas  Iscariot,  that  is,  Judas,  man 


138 


MATTHEW    X. 


A.D.  39 


5  f  These  twelve  Jesus  sent  forth,  and  commanded  '  Mk.  fi.  7-ll ;  Lk. 
them,  saying,  s  Go  not  into  the  way  of  th;.*  Gentiles,  ,  ac.  f.  8. 

and  into  any  city  of  '' the  Samaritans  enter  ye  not :  ^'^   Ki.    n.    24 : 

6  '  but  go  rather  to  the  ''  lost  sheep  of  the  house  of 


John  4.  9-30. 


of  Karioth,  probably  a  native  of  Kari- 
oth,  a  small  town  in  the  tribe  of  Judah, 
Josh.  15  :  35.  He  was  probably  tlie  only 
one  of  the  apostles  who  was  not  a  Gali- 
lean. His  father's  name  was  Simon, 
John  6  :  71.  He  carried  the  bag,  and 
was  accustomed  to  appropriate  part  of 
the  common  stock  to  his  own  use,  John 
\i  :  6.  The  climax  of  his  sins  was  the 
betrayal  of  his  Lord,  which  was  speedily 
followed  by  hanging  himself.  His  de- 
spised and  infamous  character  doubtless 
accounts  for  the  position  of  his  name  as 
last  on  each  of  the  catalogues  of  the 
Evangelists.  It  was  a  part  of  infinite 
wisdom  that  Christ  should  have  chosen 
his  betrayer  among  the  twelve.  God 
works  even  through  wicked  men,  as  in 
the  case  of  Balaam.  The  churches  of 
Christ  must  not  e.Kpect  absolute  purity 
on  earth ;  some  of  the  chatf  will  remain 
among  the  wheat.  The  defection  of 
thosewho  have  been  regarded  great  in 
tlie  church  will  not  cause  its  ruin. 
5— 12.  The  immediate  mission  of  the 

APOSTLES    TO    THE    LOST    SHEEP   Of    the 

house  of  Israel,  aud  our  Lord's  charge 
TO  THEM.     Only  in  Matthew. 

5-6.  Their  immediate  mission  to 
THE  Jews. 

5.  These  twelve  Jesus  sent  forth. 
Two  by  two,  Mark  6  :  7.  Connnanded 
them.  Charged  them,  as  tlieir  grrat 
leader,  their  Lord.  Go  not  into  the 
way  of  the  Gentile.s.  Into  the  way 
to  Gentiles  ;  direct  not  your  course 
to  them.  Into  any  city.  More  ex- 
actly, into  a  ntij  of  Samaritans  enter 
t/e  not.  The  charge  iu  regard  to  the 
Icjamaritans  differs  from  that  in  regard  to 
the  Gentiles.  They  were  not  to  direct 
their  course  toward  the  latter ;  but  they 
might  find  it  necessary,  in  carrying  out 
their  mission,  to  pass  "through  the  "terri- 
tory of  the  former,  yet  they  were  not  to 
enter  into  a  city  of  theirs,  especially  in 
the  capacity  of  religious  teachers  and 
Christ's  apostles. 

The  Samaritans  inhabited  the  country 
between  Judea  and  Galilee,  and  were 
the  descendants  of  heathen  colonist^ 
from  Babylonia,  Cuthah,  Ava,  Hamath, 
and  Sepharvaim,  whom  Shalmanezer, 
king  of  Assyria,  sent  into  the  country. 


after  he  had  taken  Samaria  and  carried 
away  the  better  portion  of  the  ten 
tribes,  and  of  the  remnant  of  Israelites 
left  behind,  whom  they  intermarried.  A 
mixed  people  as  well  as  a  mixed  religion 
was  the  result,  2  Kings  17  :  34-41.  On 
the  return  of  tlie  Jews  from  the  Baby- 
lonish captivity,  the  Samaritans  request- 
ed permission  to  assist  them  in  rebuild- 
ing the  temple.  This  they  were  denied, 
after  which  they  opposed  the  Jews  and 
greatly  retarded  their  work,  Ezra  4  :  1-5 ; 
Neh.  3  :  10,  19;  4  :  1-3.  Later  still, 
Manasseh,  son  of  the  higli- priest,  mar- 
ried the  daughter  of  Sanballat,  the  go- 
vernor of  Samaria,  and  Nehemiah  would 
not  allow  him  to  perform  the  functions 
of  the  priest's  office,  but  drove  liim  from 
the  city,  Neh.  13  :  38.  Accordingly,  the 
Samaritans,  under  Sanballat,  reared  a 
temple  on  Mount  Gerizim,  and  Manas- 
seh acted  there  as  high-priest.  Thie 
served  to  deepen  the  hatred  between  the 
Jews  and  the  Samaritans,  and  render  it 
perpetual,  John  4:9;  8  :  48.  The  tern 
jile  on  Mount  Gerizim  was  destroyed 
by  Hyrcanus  about  139  B.  c. ;  btit  the 
Samaritans  still  regarded  the  place  sa- 
cred, aud  as  the  proper  place  of  national 
worship,  John  4  :  30,  21.  They  reject- 
ed all  tlie  sacred  books  of  the  Jews  ex- 
cejit  tlie  PenUiteuch.  A  few  families  of 
the  Samaritans  now  remain  at  Nablous, 
the  ancient  Shechem.  Tliey  have  a  very 
ancient  manuscript  of  the  Pentateuch, 
are  strict  observers  of  the  law,  keeping 
the  Sabbath  and  the  ancient  festivals, 
and  are  exi)ecting  the  Messiah. 

6.  Lost  Sheep.  Scattered  and  wan- 
doring  without  a  shepherd,  ch.  9  :  36. 
House  of  Israel.  Family  of  Israel,  the 
descendants  of  Jacob,  the  Jews,  the 
wliole  nation  consisting  of  the  tribes  of 
Judah  and  Levi  and  those  of  other 
tribes  incorporated  v.ith  them.  Their 
mission  on  wliich  they  wei-e  now  sent 
was  not  permanent,  but  temporary.  It 
was  preliminary,  limited,  and  prepara- 
tory. It  was  meet  that  the  Gospel 
should  be  preached  first  to  God's  an- 
cient chosen  people.  The  restriction 
was  at  length  taken  off,  and  their  mis- 
sion extended  to  Samaria,  and  to  the 
Gentiles,  ch.   88  :  19;  Acts  1  :  8.     The 


A.D.  39. 


MATTHEW     X. 


139 


7  Israel.     '  And  as  ye  go,  preach,  saying,  ™  The  king-  '  ?^\  ^f^^l  ^'^'  ^' 

8  dom  of  heaven  is  at  hand.     "  Heal  the  sick,  cleanse  i"  ch!  9.  36 ;  Is.  .53. 
the  lepers,  raise  the  dead,  cast  out  devils.  "  Freely  ye  Eze'^34'  5^'  le- 

9  have  received,  freely  give,     i*  Provide  neither  gold  1  pet.  2.  25. '     ' 
10  nor  silver,  nor  brass  in  your  purses,  nor  scrip  for  I„^,^- o^a. 

your  journey,  neither  two  coats,  neither  shoes,  nor  Lk.  10.  9! 

yet   staves :    1  for  the  workman  is  worthy  of   his  "  Mk.  6. 13. 

meat.  «  ac.  3.  6 ;  20.  :»- 


35. 


working  of  miracles  in  connection  with 
preaching  the  good  news  of  the  king- 
dom (ver.  1)  was  tlieir  present  qualitica- 
tion ;  the  endowments  of  tlie  Hoh'  Spi- 
rit in  addition  to  these,  the  qualiticatioii 
for  their  permanent  work,  their  mission 
to  all  nations,  Luke  34  :  49 ;  Acts  1  :  21. 
See  on  vers.  1  and  3.  Compare  Col.  1  : 
35-39. 

7,  8.  The  purpose  or  object  of 
THIS  MISSION  to  announce  the  Messiah, 
and  to  accompany  it  with  miracles  as 
credentials  of  their  commission  and  evi- 
dences of  the  truth  they  proclaimed. 

7.  And  as  ye  go.  And  going, 
preach,  announce,  proclaim.  This  is 
the  purpose  of  your  going,  the  object  of 
your  mission.  They  were  to  take  up 
and  bear  the  proclamation  as  announced 
by  John  the  Baptist,  and  afterwaixl  by 
Jesus  hiuiself,  namely,  the  kingdom, 
reign,  administration  of  the  Messiah  at 
hand.     See  on  eh.  3:3;  4  :  17. 

8.  Tlieir  preaching  was  to  be  con- 
firmed by  miracles  similar  to  those 
wrought  by  Christ  himself,  ch.  4  :  33; 
8  :  1(5.  Doing  good  to  the  bodies  of 
men  would  pre]iare  the  waj'  for  doing 
good  to  their  souls.  Lepers.  See  eh. 
8  :  3.  Cast  out  devils,  demons.  See 
ch.  4  :  34.  Som(;  ancient  manuscripts 
omit  the  words  Raise  the  dead, 
others  of  high  authority  give  them  be- 
fore cleanse  the  lej^rs.  We  have  no  ac- 
count of  their  raising  the  dead  during 
the  Savior's  life,  the  first  recorded  in- 
stance, by  any  of  the  apostles,  being 
that  of  Dorcas  by  Peter,  Acts  9  :  36. 
Though  tlie  power  may  have  been  dele- 
gated to  them,  they  niay  not  have  been 
called  upon  to  exercise"  it  till  after  the 
ascension  of  our  Lord.  Freely  give. 
Make  not  either  your  preacliiug  or  your 
power  of  working  miracles  a  means  of 
gain.  As  you  have  received  your  com- 
mission and  power  freely,  gratuitously, 
so  exercise  it  gi-atuitously  for  the  good 
of  others.     Compare  Acts  8  :  18-33. 

9.  10.    The    provision    for   their 


JOURNEY.  They  are  to  rely  on  God  for 
their  daily  supply.  The  instructions 
contained  in  vers.  9-15  were  repeated 
with  slight  variations  to  the  seventy, 
Luke  10':  4-13. 

9.  Provide.  Procure  no  equip- 
ment. Provide  no  additional  money 
than  that  you  may  now  have  with  you. 
Jesus  names  three  current  metals  which 
formed  the  money  of  the  day,  gold,  sil- 
ver, brass,  or  copper.  The  compound 
of  copper  and  zinc  which  forms  our 
brass  does  not  appear  to  have  been 
known  to  the  ancients ;  but  bronze, 
compounded  of  tin  and  copper,  was  ex- 
tensively used.  Though  the  word  trans- 
lated brass  was  sometimes  used  to  desig- 
nate bronze,  yet  in  the  New  Testament 
copper  is  generally  intended,  and  is 
doubtless  the  metal  meant  here.  They 
were  not  to  procure  even  the  smallest 
amount.  Purses.  O miles  or  belts 
which  kept  their  long,  flowing  dress  to- 
gether. The  folds  of  the  girdle  served 
as  a  pocket  or  purse  to  carry  money. 

10.  Nor  scrip,  or  bag,  generally 
made  of  leather,  for  carrying  provisions, 


scrip  or  bag. 

1  Sam.  17 :  40.  Nor  two  coats,  tunics, 
under-garments,  worn  next  to  the  skin, 
mostly  with  sleeves,  and  reaching  gene- 
rally to  the  knees.  They  were  not  to 
incumber  themselves  with  a  change  of 
raiment.  Shoes,  sandals.  See  ch.  3  : 
11.  They  were  to  have  no  extra  sandals. 
Staves."  This  should  be  in  the  singu- 
lar, staff.  If  they  had  a  staff,  they  could 
take  it;  but  they  were  not  to  procure 


140 


MATTHEW    X. 


A.D.  29. 


11  And  into  whatsoever  city  or  town  ye  shall  enter, 
inquire  who  in  it  is  worthy ;  and  there  abide  till 

12  ye  go  thence.     And  when  ye  come  into  an  house, 

13  salute  it :  ^  and  if  the  house  be  worthy,  let  your 
peace  come  upon  it :  '  but  if  it  be  not  worthy,  let 

14  your  peace  return  to  you.  And  whosoever  shall 
not  receive  you,  nor  hear  your  words,  when  ye  de- 
part out  of  that  house  or  city,  shake  off  the  dust 

15  of  your  feet.     Verily  I  say  unto  you,  It  shall  be 


p  Mk.  6.  8-11 ;  Lk. 

22-35. 
1  Lk.  10.  7. 

■■  Lk.  10.  5. 

'  Ps.  35.  13. 


one  for  the  journey.  Make  no  prepara- 
tion, but  ijo  just  as  you  are;  for  this 
reason,  the  workman,  the  laborer,  is 
worthy  of  his  meat,  his  sustenance, 
all  that,  is  necessary  to  sustain  life,  his 
liviny;.  "  At  this  day  tlie  farmer  sets  out 
on  e.vcursions  quite  as  extensive,  with- 
out a  para  (about  a  fourth  of  a  cent)  in 
his  purse ;  and  the  modern  Moslem  pro- 
phet of  Tarshiha  thus  sends  forth  his 
apostles  over  this  identical  region.  Nei- 
ther do  they  encumber  themselves  with 
two  coats.  They  are  accustomed  to 
sleep  in  tiie  garments  they  have  on 
during  the  day,  and  in  this  climate  such 
plain  people  e.Kperience  no  incou- 
venieuce  from  it." — The  Land  and  the 
Book,  vol.  1,  p.  .533.  It  is  implied  that 
their  wants  would  be  supplied,  that  they 
should  trust  God,  whose  messengers 
tliey  were,  and  that  the  support  they 
should  receive  from  those  to  whom  they 
bore  their  message  was  not  an  act  of 
charity,  but  of  gratitude,  justly  their  due. 
The  care  of  Providence  over  them  dur- 
ing this  mission  was  doubtless  an  en- 
cduragemeiit  during  their  whole  subse- 
quent life.     Sl'3  Luke  23  :  35. 

11-15.  Directions  as  to  their  con- 
duct TOWARD  THE  PEOPLE. 

11.  Town,  village.  Inquire,  search 
out,  Avho  in  it  is  worthy,  a  man  of 

piety  and  hospitality,  and  wiio  will  be 
likely  to  receive  you  and  your  message. 
There  they  were  to  abide,  or  remain,  till 
tliey  departed  thence,  out  of  the  city, 
town,  or  village.  This  would  be  for 
their  comfort,  and  convenient  for  those 
who  resorted  to  them.  It  would  also 
show  that  they  were  grateful  for  the  hos- 
pitality, and  not  fastidious  in  regard  to 
their  living. 

1'3.  More  particular  direction  for  intro- 
ducing themselves  into  the  family.  A 
house  should  be  the  house,  that  is,  of 
the  oue  who  should  be  supposed  to  l)e 
worthy,  ver.  11.  Salute  it.  Use  the 
customary  forms  of  politeness  among 


the  Jews,  namely,  "  Peace  be  to  this 
house,"  Luke  10  :  5;  1  Sam.  25  :  6.  The 
salutation  was  both  a  prayer  and  a  bless- 
ing, and  shows  the  spirit  with  which 
they  should  enter  their  temporary 
home. 

13.  If  the  house  be  worthy.  If 
they  prove  themselves  to  be  so  by  wel- 
coming you  and  your  message,  then  they 
shall  enjoy  the  peace,  the  blessings 
you  have  invoked  upon  them;  but  if 
they  reject  you,  or  slight  your  message, 
thus  proving  themselves  unworthy,  theu 
let  your  blessing  return  to  you.  It 
shall  not  rest  on  that  family;  but  you 
shall  enjoy  the  rich  reward  of  having 
done  your  duty. 

14.  Direction  as  to  how  they  should 
act  toward  those  who  should  reject 
them.  Whosoever.  A  person  or 
persons ;  a  family  or  a  city.  Whoever 
should  reject  them,  and  not  receive  their 
message,  then,  going  out  of  that  house 
or  city,  they  should  shake  off  the 
dust  of  their  feet.  The  Paarisees  were 
accuUomed  to  shake  ottthe  dust  of  the 
heatheu,  when  they  returned  from  a  fo- 
reign country  to  their  own  land,  by 
which  act  they  renounced  all  fellowship 
with  Gentiles,  and  proclaimed  that  the 
very  dust  of  those  foreign  countries  wa ; 
polluting  to  their  own.  So  Jesus  enjoins 
upon  his  disciples  the  same  act,  signify- 
ing that  the  very  dust  of  the  places  where 
the  rejecters  of  the  Gospel  lived  was  un- 
clean to  them,  much  more  those  rejec- 
ters themselves.  They  should  free 
themselves  from  their  diist,  much  more 
from  all  fellowship  and  intercourse  with 
them.  They  must  treat  them  as  heatheu, 
renouncing  not  only  all  intercourse,  but 
all  participation  of  criminality  and  con- 
demnation in  rejecting  the  Gospel.  See 
Mark  6  :  11.  Thus,  Paul  shook  off  the 
dust  of  his  feet  against  his  persecutors 
at  Antioch  in  Pisidia  (Acts  13  :  51),  and 
shook  out  his  garments  aijainst  the  Jews 
at  Corinth,  Acts  18  :  6 ;  Neh.  5  :  13. 


A.I).  29. 


MATTHEW    X. 


141 


more   tolerable  for  the  land   of    Sodom   and   Go- 
morrah in  the  day  of  judgment,  than  for  that  city. 

16  '  Behold,  I  send  you  forth  as  slieep  in  the  midst  of 
wolves :    "  be   ye   therefore    wise   as   serpents,   and 

17  '^  liarmless  as   doves.     But   >' beware   of  men:    for 
^  they  will  deliver  you  up  to  tlie  councils,  and  "  they 

18  will  scourge  you  in  their  synagogues  ;  and  *>  ye  shall 


'  Lk.  10.  3. 

"  Ge.  3.  1 ;  Lk.  21. 

15;  Ac.  23.  6. 
«  1    Cor.    14.     20 ; 

Phil.    2.    15;      1 

Thes.  5.  22. 
y  Mic.  7.  5. 
'  ch.  24.9;  Mk.  13. 

9;  Lk.  21.  12 
»  Ac.  5.  40. 


15.  More  tolerable  for  Sodom 
and  Gomorrah.  Tliesc  cities  were 
types  of  aggravated  sins  (Gen.  lo  :  lo ; 
18  :  20;  Jmie  7),  and  of  terrible  retribu- 
tion, Deut.  29  :  23;  Isa.  13:  19;  Jer. 
49  :  18  ;  Amos  4  :  11 ;  2  Pet.  2  :  0.  Yet 
their  doom  would  be  less  dreadful  at  the 
day  of  judgment  than  that  of  those  who 
should  reject  the  Gospel  message.  The 
greater  the  light,  the  greater  the  guilt 
and  the  greater  the  punishment.  The 
doomed  cities  of  the  plain  had  enjoyed 
but  the  dim  light  that  gleamed  from  the 
preaching  of  Lot ;  the  Jews  had  their 
law,  their  prophets,  John  the  Baptist, 
and,  to  climax  all,  the  preaching  of 
Christ  and  liis  apostles.  In  rejecting 
these  their  crime  was  gi-eater  tlian  that 
of  the  worst  of  heathen. 

16-23.  Jesus  forewarns  them  of 
PERSECUTION,  and  instructs  them  in  re- 
gard to  their  conduct.  This  forms  the 
second  part  of  our  Lord's  charge  to  the 
apostles.  In  its  predictions  it  extends 
beyond  the  immediate  mission  beft)rc 
them  to  the  trials  of  their  whole  minis- 
try. Yet  the  germs  of  these  trials  they 
began  doubtless  to  experience  at  once. 

if).  Behold,  I  send  you  forth,  f 
in  the  original  is  emphatic.  Send  yon- 
forth  is  the  verb  from  which  ajmntle  is 
derived.  The  meaning,  therefore,  is, "  Be- 
hold, I  am  he  who  apontles  you,  consti- 
tutes you  my  apostles,  sending  you  forth 
in  the  midst  of  great  dangers. ' '  Apostles 
were  literally  persons  sent  forth.  See  on 
ver.  2. 

As  sheep  in  the  midst  of  wolves. 
Sheep  and  wolves  are  natural  enemies; 
the  one  is  innocent  and  defenseless,  the 
other  malicious  and  cruel.  The  apostles 
were  indeed  sheep  of  "the  good  Shep- 
herd" (John  10:  11),  precious  and  valu- 
able to  him  who  sent  them  forth.  The 
figure  gives  an  impressive  image  of  them 
as  Christ's  precious  ones,  meek  and  in- 
nocent, unarmed  and  defenseless,  in 
the  midst  of  cruel  foes.  Therefore  he 
exhorts  them  to  use  the  prudence  or  dis- 
cretion of  serpents,  and  the  simplicity  or 
guilelessness  of  doves.      It  is  not  the 


malignant  cunning  of  the  serpent  (Gen. 
3:1;  49  :  17)  that  is  referred  to,  but  the 
prudence,  wisdom,  for  which  he  is  noted 
in  avoiding  dangers,  wise  as  ser- 
pents. Harmless.  The  word  thus 
translated  means  unmixed,  simple,  pure 
from  all  taint  of  evil,  guileless.  The 
dove  is  the  emblem  of  innocence  and 
purity,  and  at  the  baptism  of  Jesus  the 
visible,  bodily  emblem  of  the  Holy  Spi- 
rit, Luke  3  :  23.  The  particular  trait 
here  enjoined  is  simplicity  or  guileless- 
ness  of  character  and  motive.  With  the 
l)rudencc  of  the  serpent  combine  the 
simplicity  of  the  dove.  Thus  will  j-ou 
be  cautious  and  sharp-sighted,  pure  in 
motive,  and  guileless  in  action. 

17.  Beware  of  men.  The  thought 
of  the  preceding  tigures  expanded.  The 
wolves  are  men.  By  taking  heed,  and  be- 
ing cautious  in  regard  to  them,  they 
would  exercise  the  wisdom  of  serpents. 
Deliver  you  up,  by  civil  process,  to 
the  councils ;  not  to  the  council,  or  san- 
hedrim, which  was  the  supreme  national 
court  of  the  Jews,  but  to  councih  (with- 
out the  article),  the  lower  courts.  Some 
suppose  them  to  be  the  co^trts  of  seven  es- 
tablished in  every  city,  in  conformity  to 
Deut.  16  :  18,  and  explained  by  Jose- 
phus  {Antiq.  iv.  8,  14).  Others,  that 
thej'  were  the  tribunals  connected  with 
the  synagogues,  commonlj'  known  as 
"  the  council  of  three,"  who  could  pu- 
nish by  scourging.  Both  may  be  intend- 
ed ;  this,  however,  is  unimportant,  since 
the  idea  simply  is,  that  they  shoxild  be 
arraigned  before  courts  of  justice. 
Scourging  was  in  accordance  with  the 
Mosaic  law,  and  limited  to  forty  stripes 
(Deut.  25  :  2,  3) ;  the  criminal  was  made 
to  lie  upon  the  ground,  and  was  scourged 
with  a  whip  of  three  lashes,  not  more 
than  thirteen  blows  being  given,  which 
was  equal  to  thirty-nine  stripes.  This 
was  the  forty  save  one  which  Paul  re- 
ceived, 2  Cor.  11  :  24.  Compare  Acts 
22  :  24.  It  is  said  that  scourging  was 
actually  intlicted  in  the  synagogues  at 
public  worshij). 

18.  And  ye  shall  be  brought,  etc. 


142 


MATTHEW    X. 


A.D.  29. 


be  brought  before  governors  and  kings  for  my 
sake,  "  for  a  testimony  against  tliem  and  the  Gen- 

19  tiles.  ^  But  when  th"ey  deliver  you  up,  take  no 
thought  how  or  what  ye  shall  speak  :  for  « it  shall 
be   given   you   in    that   same   hour  what  ye   shall 

30  speak.     '  For  it  is  not  ye  that  speak,  but  the  Spirit 

21  of  your  Father  which  speaketh  in  you.  «  And  the 
brother  shall  deliver  up  the  brother  to  death,  and 
the  father  the  child  :  and  the  children  shall  rise  up 
against  th^ir  parents,  and  cause  them  to  be  put  to 

23  death.  And  >>  ye  shall  be  hated  of  all  men  for  my 
name's  sake  :  '  but  he  that  endureth  to  the  end  shall 


»  Ac.  12.  1 ;  24. 10; 

25.  7,  23 ;  2  Tim. 

4.  16. 
=  2  Tim.  1.8;  Rev. 

6.9. 
""Dan.    3.     16-18; 

Mlv.  13.  11-13. 
•  Ex.  4.  12 ;  Ac.  4. 

8-13;    2  Tim.  4. 

17. 
f  2Sam.  23.  2    Ac 

6.  10. 
e  vers.  35.  36 ;  Lk. 

21.  16. 
h  ch.  21.  9 :   Jolin 

17.14;  1  Jolin3. 

13. 


To  bring  out  the  gradation  of  tliought 
and  the  emphasis,  read  rather,  "  And  be- 
fore goveruors  also,  and  kings,  shall  yo 
be  brought."  In  addition  to  being  ar- 
raigned before  courts,  ye  shall  be 
brought  before  governors  also,  such  a.^ 
the  Roman  governors  of  provinces — for 
example,  Pilate  (ch.  27  :  2),  Felix  (Act* 
2:3  :  24),  Festus  ( Acts  25  :  1) — and  before 
king.s,  such  as  were  dependent  on  the 
emperor  of  Rome,  or  perhaps  tlie  em- 
peror himself,  Acts  12  :  1 ;  2.5  :  2o ;  25  : 
12.  Civil  ruler.-  generally  are  meant. 
For  a  testimony  against  them. 
This  should  be  trdnslaled  lo  them,  not 
against  t/iem.  Tliis  testimony  was  of 
Christ,  for  my  sake,  and  of  Ids  truth. 
It  was  to  them,  that  is,  the  Jews,  and  to 
the  Gentiles.  Some  prefer  to  regard 
tfm/i  as  referring  to  the  governors  and 
kings,  and  OeiitUes  to  tlic  nations,  tlic 
meaning  of  tlie  word  Gentiles,  over 
whicli  they  ruled.  A  great  object  and 
result  was  thus  obtained  tlirough  perse- 
cution. When  tliey  were  delivered  up 
to  these  persecuting  Jewish  magistrates, 
and  when  tliey  were  brought  before 
(ientile  governors  and  kings,  tlien  could 
they  give  their  testimony  for  Christ. 
Compare  Phil.  1  :  12-14.  It  was  to 
them  for  salvation  if  they  believed, 
a.s  in  the  case  of  Sergius  Paulus  (Acts 
13  :  7,  12),  or  for  condemnation  if 
they  rejected  it.  Acts  24  :  25.  In  giving 
tliis  testimony  by  their  word,  conduct, 
and  sutferings  tliey  would  have  an  op- 
portunity of  exercising  the  simjilicity 
and  guilelessness  of  doves.  The  inspi- 
ration of  the  Spirit,  which  he  goes  on  to 
promise,  would  also  enable  them  to  act 
thus. 

19,  20.  Jesus  directs  them  to  depend 
entirely  on  the  Holy  Soirit  in  these  try- 
ing emergencies.    Take  no  thoughtt 


Be  not  imduly  solicitous,  be  not  anxious, 
ch.  G :  25.  How,  the  manner;  what,  the 
matter  of  your  defense.  Words  would 
be  given  them  at  the  exact  time  needed, 
that  same  hour.  See  Acts  4:  S-12. 
And  even  more  tliau  this,  tliey  should 
be  specially  inspired,  and  completely 
under  the  control  of  the  Spirit  as  instru- 
ments, so  that  it  should  not  be  they  that 
•speak,  but  the  Spirit  of  their  Father 
speaking  in  them.  We  have  here  the 
inspiration  of  the  apostles  on  certiiin 
occasions  stated  in  the  strongest  possi- 
ble terms.  The  promise  of  our  Savior 
gave  them,  however,  no  encouragement 
to  preach  generally  without  any  fore- 
thought or  previous  preparation.  It 
can  liot  be  used  to  support  any  such 
practice. 

21.  Persecution  would  become  so  se- 
vere, that  even  the  tenderest  relationship 
would  not  form  a  barrier.  Brother  would 
deliver  up  to  the  magistrate  brother; 
the  father,  the  child,  arid  even  children 
would  rise  up  against  parents.  The  re- 
sult of  such  judicial  proceedings  would 
be  death.  Early  church  history  shows 
the  fulfillment  of  these  predictions. 

22.  The  violent  hatred  displayed  in 
disregarding  the  nearest  earthly  ties,  and 
causing  brothers,  children,  and  parents 
to  be  put  to  death  for  his  name's  sake, 
will  be  general.  Christians  will  be 
hated  of  all ;  that  is,  by  all  but  them- 
selves. "  The  friendship"  of  the  world 
is  enmity  ^vith  God,"  James  4:  4.  Chris- 
tianity is  exclusive,  and  therefore  Chris- 
tians were  hated  by  both  Jews  and  Gen- 
tiles. It  proclaimed  salvation  through 
Jesus  alone.  The  Jewish  theocracy  was 
superseded  by  a  spiritual  kingdom,  and 
all  that  was  indestructible  and  essential 
to  man's  duty  in  the  law  was  incorpoi - 
ated  in  the  Gospel.    The  Jew  would,  of 


A.D.  29. 


MATTHEW    X. 


143 


83  be  saved.  But  ''when  they  persecute  you  in  this  '  ch.  24.  1.3;  Ro. 
city,  flee  ye  into  another  :  for  verily  I  say  unto  you,  jg^'.  ?^i^;^judi 
Ye  shall  not  have  gone  over  the  cities  of  Israel, '  till  20, 21 ;  Rev.  2. 10 
the  Son  of  man  be  come.  '  ?h„^2j5;  Ac.  a 

I ;  \).  m;  14.  D. 


course,  hate  a  system  destructive  of  his 
own,  and  one  which  shut  him  out  of  sal- 
vation, except  through  a  hearty  recep- 
tion of  faith  in  its  doctrines.  Pagans 
tolerated  each  other;  their  systems  of 
reUgiou  were  local  and  limited  in  their 
claims,  confined  to  tribes,  nations,  and 
countries.  They  could  even  worshij) 
eacli  other's  gods.  But  they  could  nut 
tolerate  Christianity,  which  proclaimed 
itself  a  universal  religion ;  and  exclu- 
sive, in  that  it  was  tlic  only  true  re- 
ligion ;  and  exierminatiug,  in  that  it  con- 
demned all  idolatry,  aud  waged  war  with 
all  other  religions  as  embraced  in  the 
kingdom  of  "darkness.  Pagans,  there- 
fore, hated  Christians,  and  regarded  them 
in  the  language  of  Tacitus,  the  Roman 
historian,  as  exercising  "enmity  to  the 
human  race."  The  doctrines  and  claims 
of  the  Gospel,  which  are  so  repugnant  to 
the  human  heart,  aroused  the  hatred  not 
only  of  the  Jews  and  pagans,  but  of  all 
other  opposers  not  included  in  these 
two  classes. 

But  Jesus  adds  a  comforting  promise, 
and  encourages  tliem  with  the  prospect 
of  final  triumph.  He  that  endureth, 
perseveres  faithful  to  the  end  of  the 
trials  through  which  he  is  called  to  pass, 
shall  be  saved,  fully  aud  finally  de- 
livered from  them.  "The  end ' '  to  every 
believer  is  the  end  of  life,  1  Cor.  1:8; 
Heb.  3:  6,  14;  6:  11;  Rev.  2:  26.  He 
shall  be  saved  from  sin  and  all  its  conse- 
quences, temporal  and  eternal,  physical 
and  spiritual.  "  '  Enduring  to  the  end'  is 
the  proper  evidence  of  the  reality  and 
solidity  of  the  Christian  jirofession, 
'drawing  back  unto  perdition'  exposes 
the  want  of  foundation." — P.  Schaff. 
See  on  eh.  2-1 :  13. 

23.  Jesus  directs  them  to  avoid  dan- 
gers by  escape.  See  examples  in  Acts 
8  :  1 ;  9 :  24,  2.5  ;  13  :  .51 ;  14  :  (5 ;  20  :  1. 
By  exercising  a  wise  discretion  in  this 
respect,  they  would  show  the  wisdom  of 
the  serpent.  Flee  ye  into  another. 
Flee  into  the  other,  the  next  city  in  order, 
which  they  had  not  visited. "  Persecu- 
tion would  thus  result  in  spreading  the 
Gospel,  Acts  8:4;  14:  7.  They  had  no 
time  to  lose  in  needlessly  braving  perse- 
cution.     Their    mission    required  due 


haste.    The  Son  of  Man.    The  title 

which  Jesus  loved  especially  to  apply  to 
himself  as  the  Messiah.  See  on  ch.  8 : 
20.  They  should  not  end  their  mission 
in  visiting  the  cities  of  Israel  until  the 
Son  of  Man  be  come. 

Various  interpretations  have  been 
given  to  the  expression  till  the  Son  of 
Man  be  come.  Some,  referring  this  pas- 
sage to  the  particular  mission  on  which 
the  apostles  were  now  sent  forth,  sup- 
pose that  Jesus  would  follow  them  as 
he  did  the  seventy  (Luke  10  :  1),  and 
that  he  therefore  means,  until  the  Son 
of  Man  overtake  you.  The  great  objec- 
tion to  this  view  is,  that  Jesus  had  just 
been  foretelling  persecutions,  which 
were  never  endured  till  after  our  Savior's 
personal  ministry.  The  persecution  and 
the  coming  of  the  Son  of  Man  must 
therefore  refer  to  some  period  later. 

Others  refer  the  fulfillment  of  the 
passage  to  the  resurrection  of  Christ, 
when  the  Son  of  Man  came  with  power 
(eh.  28  :  18)  to  establish  his  kingdom  on 
earth,  Judaism  having  been  ended  at 
the  crucifixion,  its  rites  and  its  whole 
service  rendered  null  and  void,  after 
which  also  the  cities  of  Israel  were  no 
longer  the  circumscribed  field  of  apos- 
tolic labors.  Others  still  regard  the 
passage  as  pointing  to  the  outpouring 
of  the  Spirit  when  the  Son  of  Man  came 
in  power  by  the  Holy  Spirit,  fully  es- 
tablishing his  kingdom  among  men. 
The  objection  to  the  first  view,  however, 
holds  good  against  these.  We  have  no 
account  of  the  apostles  suffering  perse- 
cution till  after  the  descent  of  the 
Spirit,  and  the  large  ingathering  of  be- 
lievers into  the  church  at  Jerusalem. 

It  is,  however,  very  generally  referred 
to  the  destruction  ot  Jerusalem,  ac- 
cording to  which  the  meaning  of  the 
passage  is,  that  the  apostles  will  not  he 
able  to  complete  their  mission  in  visit- 
ing all  the  cities  of  Israel  before  the 
Son  of  Man  shall  come  by  his  provi- 
dence, and  put  an  end  to  the  Jewish 
state,  and  the  externalities  of  the  Jewish 
dispensation,  by  the  destruction  of  Je- 
rusalem. It  is  argued  that  this  view, 
both  in  point  of  time  and  in  regard  to 
persecution,  meets  the  requirements  of 


144 


MATTHEW    X. 


24  "  The  disciple  is  not  above  his  master,  nor  the 

25  servant  above  his  lord.  It  is  enough  for  the  dis- 
ciple that  he  be  as  his  master,  and  the  servant "  as 
his  lord.  If  "  they  have  called  the  master  of  the 
house  P  Beelzebub,  how  much  more  shaU  they  call 


A.D.  29. 


1  ch.  16.  28 ;  24. 27, 

30;    25.  13;    26. 

64. 
■"  John  13.  16 ;  15. 

20. 
"  Hcb.  12.  2-4. 
"  ch.  12.  24,  26,  27 ; 

John  8.  48,  52. 


the  prophecy,  that  in  the  twenty-fourth 
chapter  of  this  Gospel  we  find  the  first 
apostolic  period  used  as  a  type  of  the 
whole  age  of  Christianity,  and  the  ven- 
geance on  Jerusalem  a  type  of  the  final 
coming  of  our  Lord.  Yet  it  is  objected 
to  this,  that  tlie  destruction  of  Jeru- 
salem is  nowhere  called  the  coming  of 
Christ. 

Hence  others  have  referred  this  say- 
ing of  our  Lord  to  his  second  coming. 
And  yet  we  meet  an  objection  here,  that 
this  extends  the  time  too  far  distant, 
since  the  language  of  Christ  implies  that 
his  coming  would  occur  while  the  apos- 
tles were  still  living,  and  that  before  it 
they  would  scarcely  visit  all  the  cities 
of  Israel. 

The  greatest  objection  to  any  of  these 
views  I  conceive  to  be,  that  they  are 
not  comprehensive  enough.  They  lose 
sight  of  a  great  principle  in  prophecy, 
namely,  that  it  often  points  not  only  to 
the  final  event  itself,  but  also  to  tyi^es  of 
that  event,  thus  including  at  times  a 
series  of  events,  all  ranging  under  one  de- 
scription, and  fulfilled  by  one  prophecy. 
Thus,  the  reign  of  Solomon  is  a  type  of 
the  glory  and  the  durabiUty  of  the  reign 
of  Christ,  the  Sou  of  David,  Ps.  72. 
The  return  of  Israel  from  their  captivity 
at  Babylon  is  linked  in  prophecy  with 
the  future  triumph  and  glory  of  spiritual 
Israel.  See  also  an  illustration  of  this 
principle  in  ch.  1  :  23. 

According  to  this  principle,  the  pre- 
f  liction  of  this  passage  may  extend,  as 
\  chat  in  ch.  16  :  27,  23  may,  and  that  24 : 
30,  31,  certainly  does  extend  to  the 
second  and  final  coming  of  Christ.  The 
destruction  of  Jerusalem  is  made  typical 
of  the  judgment  following  his  second 
coming ;  and  although  the  former  event 
is  not  in  so  many  words  called  the  com- 
ing of  Christ,  yet  his  providential  com- 
ing is  imjilied.  ~  So  also,  as  the  ascension 
of  Jesus  Is  made  to  illustrate  in  some 
respects  the  manner  of  his  second  com- 
ing (Acts  1  :  11),  I  can  see  no  objeetiou 
to  supposing  that  his  rising  from  the 
dead,  with  the  connecting  wondrous  cir- 
cum^tiinces,  such  as  the  earthquake  and 


the  descent  of  the  angel  (ch.  28  :  2-4), 
were  also  in  some  respects  typical  of 
that  coming.  See  also  eh.  28 :  18. 
Neither  would  I  seriously  object  to  re- 
garding the  Pentecostal  outpouring  of 
the  Spirit  as  typical  of  the  power  and 
glory  of  Christ's  kingdom,  as  connected 
with  his  second  connng.  The  disciples 
in  this  their  first  mission  doubtless  re- 
ceived like  treatment  with  their  Lord. 
They  doubtless  were  rejected  by  many, 
treated  with  cold  indiflerencc,  and  even 
insulted ;  which  were  the  germs  and  the 
types  of  their  future  persecutions.  It 
is  by  no  means  probable  that  they  went 
over  the  cities  of  Israel,  the  toumi^  and 
villages,  before  the  resurrection.  Neither 
is  it  probable  that  they  themsehes  had 
visited  them  all  before  the  destruction 
of  Jerusalem,  a.d.  70,  as  their  atten- 
tion had  long  before  that  event  been 
directed  to  Jews  living  out  of  Palestine 
and  to  the  Gentiles.  Tn  connection  with 
the  destruction  of  Jerusalem  were  the 
ruin  and  the  extinction  of  many  cities, 
towns,  and  villages  of  Palestine,"some  of 
which  doubtless  had  never  been  visited 
by  the  apostles.  Thus,  at  the  second 
coming  of  Christ  there  will  be  found 
a  literal  fulfillment  of  the  i)rediction. 
Jesus  would  have  them  exercise  all 
proper  haste;  for  however  diligent  and 
faithful  they  might  be,  there  would  be 
some  cities  which  would  never  receive  a 
■visit  from  them.  Compare  eh.  16  :  27, 
28,  and  24  :  30,  31. 

34-39.  The  third  pakt  of  the  dis- 
course in  which  Jssrs  gives  appro- 
priate INSTRUCTIONS  AND  ENCOURAGE- 
MENTS in  view  of  persecution. 

24,  25.  Persecution  is  to  be  expected. 
In  suffering  they  are  only  sharers  mth 
Christ.  They  should  not,  therefore,  mur- 
mur, but  rather  be  satisfied  and  com- 
forted. These  thoughts  are  enforced 
by  a  three-fold  illustration,  bringing  out 
a  three-fold  relation  between  Christ  and 
his  followers,  diaciple  and  tecu-her  {c\\.  23  : 
8),  xermiit  and  lord  (Luke  12  :  3o-37, 
4.5-4S),  master  of  the  hou.ie  and  household 
(Eph.  3:  15;  Matt.  21:  33-37;  26: 
26-29).    The  disciple  must  not  expect 


A.D.  29. 


MATTHEW    X. 


145 


26  them  of  his  household  I  i  Fear  them  not  therefore  : 
■■  for  there  is  nothing  covered,  that  shall  not  be  re- 

27  vealed  ;  and  hid,  that  shall  not  be  known.  '  What 
I  tell  j'ou  in  darkness,  tliat  speak  ye  in  light :  and 
what  ye  hear  in  the  ear,  '  tluit  preach  ye  upon  tlie 
housetops. 

28  "  And  fear  not  them  which  kill  the  body,  but  are 
not  able  to  kill  the  soul :  but  rather  fear  him  which 


p  Mk.  3.  22. 

1  Pro.  29.  25 ;    Is. 

51.  7,8;  IPet.  3. 

14. 
■■  Mk.  4.  22;  Lk.  8. 

17;  12.  2,  3. 
»  ch.  13.  34  ;  Lk.  8. 

10. 
'  Pro.  1.  20,  21 ;  8. 

1-5. 
"  Lk.  12.  4-10. 


better  treatment  than  his  teacher,  nor 
the  servant  than  his  lord.  And  if  they 
apply  the  most  opprobrious  epithets  to 
the  master  of  the  liouse,  liow  much 
more  will  thev  do  it  to  the  household, 
the  family.  'They  will  have  less  respect 
for  them  than  for  him.  Beelzebub. 
According  to  the  original  it  is  Bedzebul, 
a  name  by  which  Satan,  the  prince  of 
the  devils,  is  called  by  the  Jews,  ch.  12  : 
34.  It  is  variously  explaiued.  Thus,  by 
some  it  is  supposed  that  the  name  Baal- 
zebub,  lord  of  flics,  the  fly -god  of  Ekrou 
(2  Kings  1  :  2),  was  changed  to  Baalze- 
bul  or  Beelzebul,  lord  of  dung,  dung- 
god,  expressive  of  contempt,  and  ap- 
plied to  Satan  as  the  prince  of  all  idola- 
try and  all  impuritv.  But  although 
Lightfoot  {Hoi:  Heb.  Matt.  12  :  24 ; 
Luke  11  :  1.5)  has  shown  that  zehul  oc- 
curs in  the  Talmudic  writers,  in  the 
sense  of  du7ig,  filth,  and  is  by  them  ap- 
plied in  this  sense  to  idols,  yet  in  the 
Hebrew  Scriptures  it  never  occurs  in 
that  sense,  but  means  a  hoJbitation,  a 
hotise.  Hence,  others  suppose  Beelze- 
bul to  mean,  lord  of  the  habitation,  ma.<- 
ter  of  the  house,  and  thus  applied  to 
Satan  as  the  lord  of  idolatry,  or  demons 
and  the  kingdom  of  darkness  ;  and  that 
Jesus  in  this  passage  had  just  repre- 
sented himself  in  contrast  as  the  true 
"master  of  the  house,"  and  lord  of  the 
kingdom  of  light.  The  latter  is  the 
more  probable  explanation.  Satan  is 
the  great  usurper.  The  epithet,  in  the 
mouth  of  a  Jew,  was  one  of  the  most 
contemptuous  he  could  use. 

26-33.  Reasons  for  encouragement 
and  for  not  fearing  their  persecutors. 

26.  Since,  therefore,  ye  are  to  be  par- 
takers of  mv  suftVrinirs.  and  also  of  my 
triumphs,  fear  them  not,  although  ye 
be  hated,  reviled;  and  persecuted,  for 
there  is  nothing  covered,  etc.  A 
l^roverbial  saying,  implvinsj  that  truth, 
though  covered  up  and  hid  for  a  time, 
shall  be  brough't  to  light,  diflfused,  and 
vindicated.  It  was  Cln-ist's  design  that 
18 


his  gospel  should  be  displayed,  not  con- 
cealed. It  shall  be  known  and  acknow- 
ledged. Nothing  which  had  been  taught 
in  secret  was  to  be  withheld,  but  all  an- 
nomiced  publicly.  Tlie  secret  designs, 
too,  of  their  enemies  would  also  be 
made  known,  exposed  to  the  light  of 
truth,  and  condemned  at  the  judgment, 
Eph.  4  :  13  ;   1  Cor.  4:5. 

27.  The  principal  thought  of  the 
preceding  verse  expanded  and  enforced. 
What  i  tell  you  in  darkness,  etc. 
Speak  publidij  that  which  1  have  told 
you  pi-ivately,  dearly  what  ye  have  heard 
in  parables,  ojxnly  in  the  light  of  day 
what  ye  have  heard  secretly,  in  the  dark- 
ness of  night.  What  ye  hear,  whis- 
pered, as  it  were,  in  the  ear,  that 
preach,  prochiim  like  a  iniblic  herald 
upon  the  housetops.  The  roofs 
were  flat,  upon  which  the  people  in  the 
evening  were  accustomed  to  sit.  It  is 
still  a  custom  in  the  east  to  make  pub- 
lic proclamation  from  the  housetops. 
In  the  evening,  after  the  people  have  re- 
turned heme  from  their  labors,  the  pub- 
lic herald  ascends  the  highest  roof,  and 
tlie  most  convenient  for  the  purpose, 
and  makes  his  jiroclamation. 

28.  Another  reason  why  they  should 
be  bold,  and  fearless  of  theiV  perse- 
cutors :  Tlie  latter  can  only  do  them 
external  injury,  -while  God's' power  ex- 
tends over  their  spiritual  nature,  and 
hence  is  the  time  object  of  reverential 
fear.  Fear  not  them.  Ee  not 
afraid,  in  opposition  to  the  holy  and 
reverential  fear  which  should  be'exer- 
cised  toward  God.  Soul,  the  inner 
spiritual  nature,  in  opposition  to  body. 
Notice  also  that  men  may  kill  the  body, 
but  not  the  soul,  which  is  immortal. 
That  still  lives,  though  the  body  be 
dead.  The  soul  and  body  are  together 
not  said  to  be  killed,  but  destroyed,  that 
is,  ruined,  made  to  perish  in  hell,  in 
f^ehenna,  the  place  of  future  torment, 
which  punishment  is  distinctly  stated  to 
be  everlasting  in  ch.   25  ;  46.     "I  am 


146 


MATTHEW    X. 


A.D.  29. 


29  is  able  to  destroy  both  soul  and  body  in  hell.  Are 
not  two  sparrows  sold  for  a  farthing  ?  and  one  of 
them   shall  not  fall   on  the  ground  without  your 

30  Father.     '  But  the  very  hairs  of  your  head  are  all 

31  numbered.     Fear  ye  not  therefore,  ye  are  of  more 
33  value  than  many  sparrows.     "  Whosoever  therefore 

shall  confess  me  before  men,  him  will  I  confess  also 
33  before  my  Father  which  is  in  heaven.     But  whoso- 
ever shall  deny  me  before  men,  him  will  I  also  deny 
before  my  Father  which  is  in  heaven. 


1  Sam.  14.  45; 
Lk.  21.  18 ;  Acts 
27.  34. 

«Rom.  10.  9,  10; 
Rev.  3.  5;  2  Tim. 
2.  12. 


destroyed"  was  a  common  Attic  phrase, 
meaning,  "I  am  iindune,  ruined,"  or, 
according  to  Passow,  "  I  am  in  the  last 
degree  miserable  or  unfortunate."  Com- 
pare Job  19  :  10  ;  llos.  13  :  9.  On  Ge- 
henna, see  ell.  5  :  2Z. 

Some  very  able  commentators  have 
very  strangely  supposed  tliat  Satan  is 
presented  in  the  Isat  part  of  this  verse 
as  the  destroyer  of  souls  and  the  object 
of  fear.  But  an  exhortation  to  fear  tlie 
devil  would  >^e  out  of  place  in  tliis  con- 
nection. The  disciples  are  exliorted  to 
fear  him  who  is  abU  to  destroy  botli  soul 
and  body  in  hell,  which  caii  refer  only 
to  God,  whom  James  declares  (James 
4  :  13)  to  be  "  the  one  Lawgiver  and 
Judge,  who  is  able  to  save  and  destroy." 
No  such  ability  is  ascribed  to  Satan  or 
to  any  created  being.  Satan  is  nowhere 
represented  as  administering  the  pun- 
ishments of  hell;  but  is  himself  con- 
demned to  suffer  punishment  with  the 
wicked  there.     Compare  2  Pet.  3  :  4. 

39-31.  Still  another  reason  for  not  fear- 
ing their  persecutors:  His  disciples  are  un- 
der the  protection  and  providential  care 
of  their  heavenly  Father.  As,  therefore, 
they  should  exercise  a  godly,  reveren- 
tial fear  toward  the  Almighty,  so  also 
they  should  exercise  a  childlike  trust  in 
him  as  their  heavenly  Father. 

39.  Are  not  two  sparrows  ?  The 
word  translated  sparromi  means  little 
birds  generally,  including  sparrows  es- 
pecially, which  were  verv  abundant, 
small,  and  cheap.  Farthing:.  The 
word  thus  translated  designates  a  Ro- 
man copper  coin,  worth  a  cent  and  a 
half.  So  minutely  does  your  heavenly 
Father  watch  over  all  events,  that  even 
one  of  these  shall  not  fall  to  the 
ground,  shall  not  die,  without  your 
Father's  permission.  They  are  still  abun- 
dant in  Palestine,  sometimes  brought  to 
market  and  sold  as  food.  "  The  soar- 
rows,"  says  Dr.  llnekett  {Scripture  JlhtJi- 


tratioH-f,  p.  94),  "which  flutter  and  twitter 
about  dilapidated  buildings  at  Jerusalem, 
and  crevices  of  the  city  walls,  are  very  nu- 
merous. In  some  of  the  more  lonely 
streets  they  are  so  noisy  as  almost  to 
overpower  every  other  sound." 

30,  31.  But  the  very  hairs  of  your 
head,  etc.  Your  is  in  the  Greek  em- 
phatic, and  in  marked  contrast  to  what 
had  just  been  said  of  the  sparrows  : 
But  you,  even  the  hairs  of  your  head, 
etc.  A  proverbial  expression,  showinj^ 
in  the  most  forcible  language  the  special 
providential  care  of  God  over  his  chil- 
dren. Their  very  hairs,  and  the  smallest 
things  that  pertain  to  them,  are  pre- 
cious; and  they  are  watched  over  and 
cared  for.  How  much  more  value 
than  many  sparrows  are  they  who 
have  an  mtelligent  and  immortal  nature, 
and  have  been  redeemed  by  such  a  costly 
price  as  the  precious  blood  of  Christ ! 
1  Pet.  1  :  18,  19.  The  argument  is  from 
the  less  to  the  greater,  very  similar  to 
that  in  ch.  6  :  36.  Compare  1  Sam.  14  : 
4.5  ;  Luke  31  :  18  ;  Acts  37  :  34. 

33,  33.  Yet  another  reason  for  encou- 
ragement and  boldness  amid  persecu- 
tion :  Fidelity  will  be  approved  and  re- 
warded ;  the  unfaithful  and  the  deniers 
of  his  name  shall  be  rejected  and  pu- 
nished. Whosoever.  The  ajiplication 
is  made  ireneral:  Every  one.  Confess 
me  before  men.  Shall  acknowledge 
me  as  the  Messiah,  his  Lord  and  Teach- 
er. Him  will  I  confess,  as  my  disci- 
ple, before  my  Father,  as  their  In- 
tercessor, as  their  Judge,  and  in  the  glo- 
ries of  the  heavenly  kingdom.  But 
those  who  deny  him,  refuse  to  own  him 
as  their  Lord  and  Teacher,  the  Messiah, 
he  will  also  deny,  reject,  and  disown  as 
his  at  the  judgment,  before  his  Father 
and  the  holy  angels.  The  confession 
must  be  true  and  genuine,  indicative  of 
the  state  of  the  heart  as  united  in  a  spi- 
ritual, living  union  with  Christ.    So  also 


A.D.  29. 


MATTHEW     X. 


147 


34  '  Think  not  that    I  am  come  to  send  peace  on 

35  earth  :  I  came  not  to  send  peace,  Init  a  sword.  For 
I  am  come  to  set  a  man  at  variance  >  against  his 
father,  and  'the  daughter  against  lier  mother,  and 
the    daughter-in-law    against    her    motlier-in-law. 

36  And  *  a  man's  foes  shall  be  they  of  his  own  house- 

37  hold.  *  He  that  loveth  father  or  mother  more  than 
me  is  not  worthy  of  me :  and  he  that  loveth  son  or 

38  daughter  more  than  me  is  not  worthy  of  me.  **  And 
he  tliat  taketh  not  his  cross,  and  followeth  after  me, 


Lk.  12.49.  51-5.3. 


y  vv.v.   21 : 
10. 


ch.   24. 


'  Ps.  41.  9;  55.  13, 
John  13. 18;  Gal. 
4.29. 

=>  Lk.  14.  26. 

>•  ch.  16.  24-26 ; 
Mk.  8.  34. 


the  denial  must  be  indicative  of  a  heart 
that  really  refuses  to  receive  Christ  and 
acknowledge  him  as  Lord.  Hence  "  tlie 
Lord  will  not  confess  the  confessing  Ju- 
das, nor  deny  the  denying  Peter."  "We 
may  observe  that  both  in  the  Sermon  on 
the"  Mount  (ch.  7  :  21-23)  and  here,  after 
mention  of  the  Father,  the  Lord  describes 
himself  US  the  Judge  and  Arbiter  of  eter- 
nal life  and  death.  ' — Alford. 

34r-36.  Jesus  further  teaches  that  strife 
and  persecution  are  to  be  expected  as  a 
necessary  consequence  of  his  coming, 
and  the  proclamation  of  the  Gospel. 

34.  Think  not,  do  not  entertain  the 
mistaken  idea  that  I  am  come  to  estab- 
lish a  temporal  kingdom,  ditTusing  pros- 
perity, tranquillity,  and  peace  upon  the 
earth.  I  came  not  to  send  peace 
but  a  sword.  There  can  be  no  peace 
between  truth  and  error,  light  and  dark- 
ness. The  mission  of  Christ  was  aggres- 
sive, and  so  also  is  the  Gospel  aggressive. 
It  has  for  its  object  the  overthrow  of 
the  kingdom  of  darkness,  and  the  rescu- 
ing of  men  from  the  power  of  sin  and 
Satan.  The  truth,  the  word  of  God,  is 
indeed  a  sword,  a  spiritual  weapon, 
sharper  than  any  two-edged  sword  (Heb. 
4  :  12),  and  wherever  proclaimed  will  se- 
parate and  cause  divisions,  conquering 
and  making  friends  or  arousing  the  hos- 
tility of  obstinate  foes,  a  savor  of  life 
unto  life  to  the  one  and  a  savor  of  death 
unto  death  to  the  other,  2  Cor.  2  :  16. 
The  ultimate  object  of  the'  Gospel  is 
peace,  peace  with  God,  and  then  peace 
among  men.  But  in  a  world  of  sin,  like 
ours,  this  can  only  be  attained  through 
conflict.  Strifes  and  divisions  are,  there- 
fore, necessary  results,  arising  from  the 
cruel  and  rebellious  nature  of  evil. 

35,  36.  The  idea  of  the  preceding  verse 
expanded.  The  separating  power  of  the 
stoord  would  be  seen  in  the  cutting 
asunder  the  tendcrest  relations,  and  set- 
ting at  variance  members  of  families. 


"  The  terms  to  set  at  variance  with 

indicate  a  direct  influence  from  the 
Lord ;  hence,  the  son,  the  daughter,  and 
the  daughter-in-law  are  here  the  repre- 
sentatives of  Christ.  It  has  not  inaptly 
been  suggested,  that  these  special  terms 
have  been  selected  because  the  younger 
members  and  the  female  portion  of 
households  were  commonly  flrst  to  em- 
brace the  Gospel." — Lange.  Daugh- 
ter-in-law. Bride,  young  wife.  The 
words  of  our  Savior  liere  strikingly  cor- 
respond with  Micah  7  :  6,  and  are  re- 
garded by  some  commentators  as  a  quo- 
tation. 

37-39.  Jesus  still  further  fortifies  the 
minds  of  his  disciples  in  view  of  stripes 
and  persecutions,  which  should  cut 
asunder  the  dearest  relations  of  life,  by 
teaching  them  that  their  love  to  him 
must  be  supreme,  and  that  they  must 
sacrifice  any  human  attachment  if  it 
comes  in  conflict  with  duty  and  love  to 
him. 

37.  He  that  loveth,  etc.  A  man 
must  have  a  love  and  devotion  to  Christ, 
as  his  Lord  and  Savior,  combining  both 
his  human  and  divine  natures,  such  as  he 
could  not  lawfully  exercise  toward  any 
human  being,  even  father  or  mother, 
sou  or  daughter.  It  is  above,  and  higher 
than  mere  earthly  attachments.  The 
latter  must  yield  to  the  former,  if  they 
come  in  conflict.  Obedience  to  parents 
is  a  Christian  duty,  yet  even  they  must 
be  disobeyed  if  that  be  necessarj'  to  obe- 
dience to  Christ.  Even  separation  from 
father  and  mother,  son  and  daughter, 
and  the  sacrifice  of  home  and  all  the 
tendcrest  ties  of  kindred,  must  be  sub- 
mitted to,  if  necessary  to  allegiance  to 
Jesus.  Not  Avorthy  of  me.  Not  fit 
to  be  mv  disciple. 

38.  He  that  taketh  not,  etc.  The 
prominent  idea  in  cross-bearing  is  the  re- 
proach endured.  Taking  his  cross  and 
foUnwingare  inseparable.   Tiie suffering 


148 


>[A'rTHE\V    X. 


A.D.  39. 


39  isnot  worthy  of  me.  ■■  He  that  findeth  his  life  shall  lose 
it :  and  he  that  loseth  his  life  for  my  sake  shall  find  it. 

40  ''  He  that  receiveth  you  receiveth  me,  '"  and  he  that 

41  receiveth  me  receiveth  him  that  sent  me.  '  He  that 
receiveth  a  prophet  in  the  name  of  a  prophet  »  shall 
receive  a  prophet's  reward ;  and  he  that  receiveth  a 
riohteous  man  in  the  name  of  a  righteous  man  shall 


'  Lk.  17.  33 ;  John 

12.  25;   Phil.   1. 

20,  21. 
■1  ch.   25.  40 ;    Lk. 

10.  16 ;   John  13. 

20;  2  Cor.  5.  20. 
'  John  12.   44-49 : 

2  John  <l. 
'  1  Ki.  17.  10.  16; 

18.4;  2Ki.  4.  8; 

2  Tim.  1.  16-18. 


of  such  trials  and  persecutiuns,  and  the 
cutting-  asunder  the  tenderest  ties,  were 
indeed  a  spiritual  crucitixion.  The  lan- 
guage of  Jesus  here  is  proplietie  of  his 
own  sufferings.  It  was  doubtless  very 
e.Kpressive  to  his  disciples  when  he  ut- 
tered it,  and  was  well  titled  to  prepare 
their  minds  for  his  sufferings  and  death. 
Yet  that  great  event  served  to  give  an 
intensity  of  meaning  to  this  and  similar 
passages,  and  to  throw  new  light  on  the 
self-denials  and  self-sacrihees,  the  inner 
and  outer  struggles  pertaining  to  the 
Christian  life,  John  12 :  16 ;  Rom.  6:6; 
(ial.  3  :  20 ;  .5  :  24.  The  language  is  an 
allusion  to  that  severest  and  most  dis- 
graceful Roman  punishment,  in  which 
the  malefactor  was  often  compelled  to 
bear  his  own  cro.ss  to  the  place  of  exe- 
cution, thus  vividly  portraying  the  duty 
of  Christ's  disciples  to'fohow  him 
throu.^h  all  trials  that  his  cause  an;l  truth 
should  demand.  Every  one  has  his  own 
cross,  which  he  must  take  willingly, 
and  follow  after  Chrisc,  not  after  the 
world  or  any  object  of  his  seltish  inclina- 
tion. This  is  indeed  a  test  of  discii)le- 
ship;  for  if  he  does  it  not,  he  is  not 
worthy,  not  lit  to  be  his  disciple.  A 
wise  man  once  seelving  to  explain  the 
cross,  took  two  slips  of  wood,  a  long  and 
a  short  one,  and  said,  "The  long  piece  is 
the  will  of  God ;  the  short  piece  is  your 
will.  Lay  your  will  in  a  line  with  the 
will  of  God,  and  you  have  no  cross ;  lay 
it  athwart,  and  you  make  a  cross  di- 
rectly." 

89.  Jesus  now  compresses  in  a  single 
sentence  the  trials  and  rewards  of  true 
disci pleship,  and  the  consequences  of 
putting  any  object,  even  life  itself,  above 
iiim.  T'he  word  translated  life  is  the 
same  as  that  which  is  rendered  soal  in 
verse  28,  it  having  the  twofold  use,  ex- 
pressing both  the  natural  life  and  the 
s<nd.  The  contrast  here  is  between  the 
natural  life  which  pertains  to  the  body 
and  to  this  world,  and  the  inner  spiritual 
life  which  pertains  to  the  soul,  and 
which  commences  here  by  faith,   and 


will  be  consummated  in  the  world  to 
come.  Findeth  in  contrast  to  loseth 
has  in  it  the  sense  of  xart'tfi.  He  that 
findeth  his  life,  making  the  life  of 
his  body  his  great  object,  and  saving  it 
by  rejecting  me,  shall  lose  his  higher 
spiritual  life,  by  falling  sliort  of  it,  and 
by  being  condemned  to  eternal  death. 
But  he  that  loseth  his  life,  making 
Christ  and  his  cause  paramount  to  the 
life  of  the  body  and  all  that  pertains  to 
it  in  this  world,  ready  even  to  die  if 
needs  be,  and  perchance  laying  it  down 
for  his  sake,  shall  find  it',  shall  attain 
to  a  higher,  spiritual,  eternal  life,  and 
thus  save  his  soul.  Thus  Jesus  encou- 
rages tliem  to  faithfulness  to  him,  even 
though  it  sliould  result  in  martyrdom. 

40-42.  In  con'clusion,  Jesus  states 
that  the}'  are  his  kepkesentatives,  and 
that  they  who  heartily  receive  them  shall 
be  sharers  in  their  reward. 

40.  He  that  receiveth  you,  etc. 
You  are  my  representatives,  even  as  I 
am  my  Father's  representative.  He, 
therefore,  that  receiveth  you,  not  merely 
to  his  house  and  board,  but  also  to  his 
heart,  welcoming  you  as  my  apostles, 
and  consequently  your  message,  receives 
both  me  and  my  Father.  What  honor 
and  what  blessedness !  ch.  2.5  :  34— W. 

41.  A  prophet.  One  divinely  com- 
missioned to  foretell  future  events, 
make  known  the  will  of  God,  or  teach 
religious  truth.  A  righteous  man. 
A  pious,  godly  person.  He  that  receiv- 
eth such  in  the  name,  that  is,  as  a 
prophet,  having  reference  to  his  pro- 
fessed office  and  character,  and  as  a 
righteous  man,  because  he  is  a  righteous 
man,  with  reference  to  his  professed 
character,  shall  be  sharers  in  their  re- 
ward. It  must  be  not  a  mere  external 
reception,  but  a  hearty  reception  of 
them,  and  consequently  of  their  mes- 
sage, 1  Kings  17 :  14-16.  They  may  not 
always  be  what  they  profess,  yet  if  they 
are  received  in  the  name  of  prophets  or 
righteous  men,  the  corresponding  re- 
ward will  follow.     They  who  honor  the 


A.I).   29. 


Matthew   \. 


Ut) 


42  receive  a  righteous  man's  reward.     '•And   whoso-  *  ch.  16.  27;  25.  84 

ever  shall  give  to  drink  unto  one  of  these  little  ones  ;,  ^.|j '  j^    3_g    ](,. 

'  a  cup  of  cold  icdter  only  in  the  name  of  a  disciple,  Mk.  •».  44. 

verily  I  say  unto  you.  "^  lu'  sliail   in  no  wise  lose  his  l  ph^'^f  ^'^'5_ii)- 


reward. 


Heb.  6.  10. 


(//^^  thonifli  a  Judas  fills  it,  and  receive 
liiin,  supposiiiii:  liim  to  be  a  prophet, 
and  heciuise  he  i.-;  a  prophet,  shall  be  re- 
warded equally  a.s  if  it  had  bceu  a  Peter, 
a  James,  a  John,  or  Ciirist  himself. 

42.  Even  the  smallest  act  of  kindness 
will  receive  its  appropriate  reward. 
Little  ones.  Disciples,  even  the  hum- 
blest. Perhaps  the  lambs,  the  youns; 
converts,  or  the  less  advanced  disciples, 
ch.  11  :  11;  Zech.  13  :  7.  Compare  eh. 
18  :  10.  There  seems  to  be  a  certaiTi 
j);radation  observed — the  ajiostles,  a  pro- 
phet, a  righteous  man,  little  ones.  A 
cup  of  cold  water  only.  The  cheap- 
est refreshment  and  the  smallest  service 
that  can  be  rendered  to  a  disciple,  in 
the  name,  because  he  is  a  disciple, 
shall  be  recompensed.  Christ  will  note 
every  such  act,  and  will  also  see  that  the 
doer  does  not  lose  Ms  reward. 


1.  Christ  calls  those  to  preach  the 
Gospel  who  are  adapted  to  the  work, 
and  qualifies  them  with  gifts  and  graces. 
This,  however,  does  not  preclude  the  ne- 
cessity of  mental  discipline,  etc.,  ver.  1 ; 
1  Tim".  4  :  13. 

2.  As  Christ  sent  forth  the  apostles  to 
do  good  both  to  the  bodies  and  souls  of 
meii,  so  now  preachers  of  the  Gospel 
should  show  an  interest  both  in  the 
temporal  and  spiritual  welfare  of  their 
hearers,  ver.  1  ;  Acts  3  :  6,  7. 

3.  Christ  chose  his  apostles,  and  he 
still  chooses  his  ministers,  principally 
from  men  in  plain  and  humble  circum- 
stances, both  for  his  ovm  glory  and  the 
good  oif  mankind,  they  being  generally 
better  adapted  to  reach  the  masses  of 
men,  vers.  3-4;  1  Cor.  1  :  20-24,  27-29. 

4.  A  person  may  exercise  the  office  of 
minister,  be  even  blessed  in  the  work, 
and  receive  the  approbation  of  his 
brethren,  and  j'et  be  unconverted,  ver. 
4.     Compare  1  Cor.  9  :  27. 

5.  As  the  apostles  were  first  sent 
forth  to  the  lost  sheep  of  the  house  of 
Israel,  so  Christ  still,  by  his  providence 
and  Spirit,  appoints  to  ministers  their 
fields  of  labor ;  and  wherever  that  may 


be,  they  should  seek  after  those  wlio  are, 
and  arc  to  be,  God's  chosen  people,  vers. 
5,  0  ;  Acts  13  :  2-4;  18  :  10 ;  10  :  6,  '.♦. 

0.  Ministers  are  the  heralds  of  the 
GoKjtel^  preaching  not  themselves,  but 
Christ,  and  the  message  he  gives  them, 
ver.  7 ;  2  Cor.  4 :  1,  2,  5. 

7.  Ministers  are  not  to  set  a  price  uii- 
on  the  Gospel,  but  freclv  do  good  to  all, 
ver.  9  ;  Acts  8  :  18-20. 

8.  Present  duty  should  not  be  delayed 
in  order  to  be  better  able  to  perform  it. 
The  accumulation  of  property  is  no  pre- 
requisite to  pireaching  the  Gospel,  vers. 
9,  10 ;  Gal.  1  ;  16. 

9.  Ministers  of  the  Gospel  should  go 
forth  to  their  work,  depending  on  God 
for  a  supply  of  their  temporal  wants; 
trusting  that  he  for  whom  they  labor 
will  provide,  from  time  to  time,  aU  that 
mav  be  necessarv,  vers.  9,  10 ;  1  Cor.  9  : 
8-11;  3  John  7.' 

10.  It  is  the  duty  of  Christians  and 
churches  to  make  a  practical  acknow- 
ledgment of  the  truth  that  the  laborer 
is  worthy  of  his  hire,  by  giving  their 
pastors  a  liberal  support,  ver.  10;  1  Cor. 
9  :  13,  14 ;  2  Cor.  11  :  7,  8;  3  John  8. 

11.  Ministers  are  to  seek  the  godly 
for  associates  and  companions,  so  that 
they  may  not  identify  the  Lord's  cause 
with  the  unworthy;  yet  their  message 
extends  to  the  chief  of  sinners,  ver.  11 ; 
Acts  16  :  1.5.     Compare  1  Cor.  5  :  11. 

12.  Ministers  are  also  to  be  courteous, 
exercising  good-will  to  all,  and  praying 
for  the  peace  of  those  among  w-hom  thev 
labor,  vers.  12,  13 ;  Col.  3  :  1.5.  See  also 
Ruth  2:4;  Jer.  29  :  7. 

13.  They  must  also  bring  the  Gospel 
into  the  family,  to  children  and  domes- 
tics as  well  asparents,  to  all  indeed  that 
are  able  to  understand  its  claims.  The 
piety  of  parents,  however,  does  not  in- 
clude that  of  their  children,  nor  their 
right  to  baptism,  the  Lord's  Supper,  and 
church  membership,  ver.  13 ;  ch.  3  :  7- 
10 ;  Prov.  9  :  12  ;  Ezek.  18  :  20. 

14.  They  who  do  not  receive  the  mi- 
nisters of' the  Gospel  as  Christ's  minis- 
ters, withholding  from  them  the  wel- 
come of  their  hearts  and  the  support 
that  is  their  due,  and  especially  those 


150 


MATTHEW    XI. 


A.D.   29, 


XI.  AND  it  came  to  pass,  when  Jesus  had  made  an 
end  of  commanding  his  twelve  disciples,  he  de- 
parted thence  to  teach  and  to  preach  iu  their  cities. 


who  reject  their  message,  are  guilty  of 
greater  sin,  and  exposed  to  a  more  tear- 
ful punishment,  than  are  the  inhabi- 
tants of  Sodom,  vers.  14,  15;  also  vers. 
10,  40. 

1.5.  In  a  wicked  world  like  ours  it  is 
necessary  that  ministers  be  wise  as  well 
as  good ;  discreet  as  well  as  bold ;  gentle 
as  well  as  courageous,  ver.  16.  "Com- 
pare Rom.  16  :  19 ;  1  Cor.  14  :  20 ;  Phil. 
:i  :  15. 

16.  No  amount  of  gentleness  of  cha- 
racter, purity  of  motive,  or  discretion  of 
action  will  at  all  times  save  the  faithful 
minister  from  open  opposition  or  bitter 
persecution,  vers.  17-19 ;  Acts  5  :  40 ;  3 
Tim.  3  :  13. 

17.  The  apostles  were  inspired  to 
Bpeak  ia  their  own  defense ;  how  much 
more  would  they  be  to  write  for  Chris- 
tians of  every  age,  vers.  19,  30 ;  Acts  4  : 
8;  Eph.  3:  3;  1  John  4  :  6. 

18.  Persecution,  when  it  does  come, 
must  be  faithfully  endured  for  Christ's 
sake,  and  in  view  of  the  final  reward, 
ver.  33 ;  ch.  24  :  13  ;  3  Tim.  4  :  6-8. 

19.  Persecution  is  to  be  avoided,  if  it 
can  be  consistently  with  dut}'.  Cln-ist's 
cause  elsewhere  may  demand  our  flight, 
ver.  33 ;  Acts  17  :  13,  14. 

30.  We  should  expect  and  be  willing 
to  receive  treatment  from  the  world 
similar  to  that  which  Christ  bore,  vers. 
24,  35. 

31.  We  should  leave  ourselves,  if  in 
the  path  of  duty,  in  the  hands  of  Christ, 
who  knows  all  our  trials,  and  will  fully 
\indicate  our  cause,  ver.  36. 

2:3.  The  Gospel  is  intended  to  be 
preached  openly ;  its  truth  is  not  to  be 
kept  in  darkness,  ver.  37 ;  ch.  38  :  19. 

33.  God  is  to  be  feared  rather  than 
men,  ver.  28;  Acts  4  :  19;  5  :  29. 

34.  Both  body  and  soul  of  the  finally 
lost  will  suffer  in  hell,  ver.  28. 

35.  God  exercises  a  particular  provi- 
dence over  all  his  creatures,  especiallv 
his  children,  vers.  29-31 ;  Luke  13  ': 
6,  7. 

26.  Christ's  treatment  of  men  in  the 
coming  world  will  correspond  to  their 
treatment  of  him  in  this  world,  vers. 
32,  33 ;  2  Tim.  2  :  12. 

27.  Though  many  households  are 
saved  through  the  indi\'idual  faith  of 


their  members  (Acts  10  :  33,  44 ;  16  :  15, 
34,  40),  yet  the  Gospel  is  a  divider  of 
many,  vers.  34^36. 

28.  The  faithful  preaching  of  the  Gos- 
pel results  in  bringing  men  to  Christ, 
or  iu  arousing  a  more  decided  opposition 
to  Christ,  ver.  35. 

29.  Love  to  Christ  must  be  supreme ; 
kindred,  fileuds,  and  life  itself  must  be 
subordinate.  Failure  here  will  result  in 
losing  the  soul,  vers.  37-39. 

30.  Self-sacrifices  are  necessary  to  true 
discipleship,  ver.  38. 

31.  A  close  nuion  subsists  between 
Christ  and  his  people,  vers.  40-43 ;  John 
17  :  33. 

CHAPTER    XI. 

1.  This  verse  properly  belongs  to  the 
preceding  chapter.  When  Jesus  had 
fiuished  charging  or  instructing  his  dis- 
ciples he  departed  theuce.  Com- 
monly supposed  to  be  from  Capernaum ; 
but  not  probable,  as  it  appears  from  9  : 
35  that  Jesus  delivered  this  charge  to 
the  twelve  while  he  was  performing  his 
third  missionary  tour  through  Galilee. 
Their  cities.  The  cities  and  towns 
of  Galilee.  Mark  (6  :  30)  and  Luke  (9  : 
10)  mention  the  retm-n  of  the  twelve 
from  their  mission. 

2-6.  TUE  MESSAGE  OF  JOHN  THE  BAP- 
TIST AND  TUE  REPLY  OF  JeSUS,  LukC  7  : 

18-33.  Having  given  an  account  of  the 
apostles  being  sent  forth  on  their  first 
mission,  and  the  charge  of  Jesus  to  them, 
Matthew  now  goes  back  a  little  in  the 
history  (Luke  7":  18),  and  relates  an  in- 
cident in  the  life  of  John  the  Baptist. 
The  inquiry  of  John  and  the  answer  of 
Jesus,  together  with  his  discourse  on 
the  occasion  to  the  multitude,  bring  to 
view  the  evidences  of  his  Messiahship 
(vers.  4-6) ;  the  position  of  John  in  the 
divine  arrangement  and  his  relation  to 
Jesus  (7-15) ;  the  treatment  that  he  and 
John  received  of  the  men  of  their  day 
(16-19) ;  the  woes  that  would  come  upon 
them  for  rejecting  so  much  light,  and 
such  evidences  of  his  Messiahship  (20- 
24) ;  the  divine  sovereignty  in  revealing 
spiritual  truth  to  babes"(3.5-37) ;  and  the 
aflectionate  invitation  to  all  who  were 
groaning  under  spiritual  bondage  to 
come  to  him  for  rest,  38-30. 


A.D.   29. 


MATTHEW    XI. 


151 


Message  from  John  the  Baptist  to  Jesus  ;  his  answer  ; 
find  his  discourse  to  the  multitude. 

2  '  NOW  when  John  had  licard  in  the  prison  the 

3  works  of  Christ,  he  sent  two  of  his  disciples,  and 
said  unto  him,  '"Art  thou  he  that  should  come,  or 


'  Lk.  7.  18-36;  ch. 

14.  3 ;  Lk.  3.  19, 

80. 
"Gen.   3.  15;    49. 

10;  Num.  24.17; 

Deu.   18.    15-18; 

Dan.   9.  24,    26; 

Is.  29.  18 ;  35.  4- 

6 ;  42.  7. 


2.  In  the  prisou,  ch.  4  :  12.  Ac- 
cording to  Josephus  {Ant.  b.  18,  c.  5,  s. 
2),  John  was  imprisoned  in  the  castle  of 
Machnerus,  a  fortress  in  the  southern  ex- 
tremity of  Perea,  east  of  tlie  Dead  Sea, 
and,  next  to  Jerusalem,  the  strongest 
fortress  of  the  Jews,  being  surrouiicled 
on  all  sides  by  deep  vallej-s.  Works 
of  Christ.  Rather,  ivorkH  of  the 
Cfiriat.  Matthew  iises  his  official 
name.  He  holds  up  Jesus  as  the  Mes- 
siah; so,  doubtless,  many  were  call- 
ing him,  and  by  this  appellation  John 
may  have  heard  of  him.  It  was  through 
his  own  disciples  (Luke  7  :  18)tliat  John 
heard  of  the  works  which  were  charac- 
teristic of  the  Messiah,  particularly  the 
recent  miracle  of  restoring  to  life  the 
widow's  son  at  Nain,  Luke  7  :  11-17. 
Seut  t^vo  of  his  disciples.  Accord- 
ing to  the  highest  critical  authorities,  it 
should  read  hy  his  duciple.'i ;  that  there 
were  two  of  them  we  learn  from  Luke  7  : 
19.  John's  disciples  still  adhered  to 
him,  though  he  was  in  prison  and  had 
fully  accomplished  his  mission,  ch.  9  : 
14.  A  separate  organization  was  kept 
up  long  after  his  execution.  Acts  19  :  3. 
Indeed,  a  sect  bearing  the  name  of 
"  John's  Disciples"  exists  to  the  present 
day  in  the  east,  M'hich  is  opposed  alike 
to  Judaism  and  to  Christianity. 

3.  He  that  should  come.  He 
that  comes.  An  appellation  of  the  Mes- 
siah, which  appears  to  have  become 
quite  common  (ch.  3:11;  John  11 :  27) ; 
and  probably  had  its  origin  in  ancient 
prophecy,  Ps.  40  :  7 ;  118  :  26 ;  Mai.  3  : 
1 ;  Matt.  21  :  9 ;  Heb.  10  :  37.  The 
meaning  of  the  question  is,  "Art  thou 
he  that  comes,  the  Messiah  who  has  been 
so  long  expected,  or  look  we  still  for  an- 
other^" or,  in  the  stronger  sense  of  the 
Greek  word,  "  Look  we  for  one  of  an- 
other kind,  a  different  sort  of  a  Mes- 
siah ?"  Possibly,  as  the  later  Jews 
afterward  adopted  the  view  of  two  Mes- 
siahs, a  conquering  Messiah  and  a  suffer- 
ing Messiah,  so  John,  in  this  hour  of  his 
trial,  may  have  entertfiined  a  vague  idea 
that  possibly  there  might  be  another, 


who  should  the  more  completely  fulfill 
the  predictions  of  the  prophets. 

Various  reasons  have  been  given  for 
this  inquiry  of  John.  Some  think  that 
he  asked  it  for  the  sake  of  his  disciples, 
whose  minds  he  wished  to  satisfy  in  re- 
gard to  the  Messiahship  of  Jesus.  But 
to  this  it  is  objected  that  the  answer 
was  sent  to  John  himself.  Others  sup- 
pose that  doubt  existed  for  some  reason 
or  other  in  John's  own  mind.  And 
still  others  think  that  his  inquiry  de- 
noted impatient  zeal,  and  implied  an  in- 
timation to  Jesus  to  assert  his  Messiah- 
ship  still  more  plainly,  and  that  our  Sa- 
vior's reply  was  a  rebuke  similar  to  that 
given  to  Mary,  John  2  :  4. 

But  whatever  view  we  adopt,  we  must 
beware  of  supposing  that  John  had  no 
higher  ideas  of  the  kingdom  of  God  than 
those  which  were  common  at  that  time 
among  the  Jews.  That  he  had  concep- 
tions of  its  spiritual  nature,  is  evident 
from  his  preaching.  See  ch.  3  :  7-12: 
John  1  :  2i)-31,  34 ;  3  :  27-36.  It  seems 
also  evident  that  the  reason  of  the  in- 
quiry must  be  found  principally  in  John 
himself ;  for  the  answer  wa^  sent  to  him, 
and  the  import  of  it  was  comforting, 
strengthening,  and  corrective.  While  it 
administered'  a  gentle  rebuke,  it  was 
adapted  to  confirm  his  faith.  Having 
been  confined  in  prison  several  months, 
cut  off  suddenly  from  active  labor,  and 
hearing  many  reports  of  Jesus,  some 
vague  and  some  distorted  by  the  preju- 
dices of  his  disciples,  it  was  not  strange 
that  he  should  have  been  dejected,  like 
many  eminent  saints  before  him,  brood- 
ing over  his  own  troubles  and  the  slow 
progress  of  the  kingdom  of  God.  In 
this  his  hour  of  darkness,  he  felt  that  he 
needed  more  light  and  more  strength. 
Not  that  he  doubted  his  own  office  as 
forerunner,  nor  that  he  had  any  good 
reason  to  doubt  the  divine  commission 
of  Jesus,  nor  any  of  the  declarations  he 
had  made  concerning  him ;  but  he  felt 
the  inward  need  of  a  new  confirmation 
of  his  own  faith,  by  a  fresh  declaration 
from  Jesus  himself,    And  this  was  just 


162 


MATTHEW    XI. 


A.D.  29, 


4  do  we  look  for  anotlier  ?     Jesus  answered  and  said 
unto  them,  Go  and  show  John  again  those  things 

5  which  ye  do  hear  and  see :  the  blind  receive  their 

sight,  and  the  lame  walk;  the  lepers  are  cleansed,    „  ^^  -„  55-57 •  15 
and  the  deaf  hear  ;  the  dead  are  raised  up,  and  the      i:i^i4;  is.  8.'  14^ 

6  poor  have  the  Gospel  preached  to  them.    And  bless-      }^]  -,^,'?™-  ^-  ^f: 
ed  is  he  whosoever  shall  not  "  be  offended  in  nie.  1  pet.  2^]i. 

7  "  And  as  they  departed,  Jesus  began  to  say  unto   "  Lk.  1.  34. 


what  he  received.  This  view  also  makes 
the  analogy  between  John  and  his  pro- 
totype, Elijah,  complete.  The  one  was 
cast  into  prison  by  Herod,  tlie  otlier 
driven  into  tlie  wilderness  by  Ahab,  and 
both  during  tlieir  trial  were  dejected 
and  desponding,  1  Kin^s  19  :  1— t,  14. 
Doubtless  also  tlie  disciples  of  John 
needed  similar,  and  possibly  greater  en- 
couragement, and  a  severer  rebuke  than 
did  their  master.  That  the  answer  of 
Jesus  resulted  in  their  good  also,  ap- 
pears "from  the  fact  that,  wlien  Jolin 
was  beheaded,  they  "  took  up  the  body 
and  buried  it,  and  came  and  told  Je- 
sus," ch.  14  :  13. 

4.  Instead  of  a   direct    reply,   Jesu^ 
commands  them  to  go  and  show  to 
John,  report,  make  knoiim  to  him,  the 
miracles  and  the  preaching  of  Jesu~!, 
which  were  the  evidences  of  liis  Mcj- 
siahship  and  an  exact  fultilhnent  of  pro-  | 
phecy,  Isa.  39  :  18 ;  3.=>  :  5,  6 ;  61  :  1-3.  j 
What  an  example  of  modesty  and  humi-  ! 
lity  does   Jesus   present   in"  his   reply  I 
He  says  not.  Report  the  miracles  that  I 
am  working,  but  what  ye  hear  and 
see.     See  refers  specially  to  the  mira- 
cles which  were  wrought  in  the  presence 
of  John's  disciples,  Luke  7  :  31.    Hear  | 
may  refer  to  accounts  of  other  miracles  j 
from  eye-witnesses ;  but  its  special  refc-  [ 
rence  is  to  the  preaching  of  the  good 
tidings  to  the  poor. 

5.  Jesus    specifies    the    more    signal  ^ 
things  they  heard  and  saw,  which  were  I 
the  signs  of  his  ministry.     The  dead 
are  raised.    They  may 'have  witne-isel  \ 
the  raising  of  the   dead,   or  they  miv 
have  received  accounts    from    reliable 
witnesses  of  the  raisin?  of  the  daughter 
of  Jairus  (ch.  9  :  lS-36),  and  of  the  wi- 
dow's son  at  Nain,  Luke  7  :  11-1.5.     The 
miracles  were  signiticant,  and  symboli-  , 
cal  of  the  healing  of  the  soul."    They 
were  attended  with  spiritual  blessings,  | 
and  indeed  were  the  external  signs  of  j 
inward  cures  to  those  who  exercised  faith  1 
In  Jesus  as  the  Redeemer.     The  poor.  ' 


The  lowly,  the  humble,  of  low  estate, 
including  the  idea  oi  being  afflicted  and 
distressed.    Reference  is  evidently'  made 
to  Isa.  61  :  1,  and  to  that  class  of  pcr- 
1  sons  Avho  combined    external    poverty 
with  humility  and  a  sense  of  spiritual 
j  want.     See  Luke  4  :  18.    The  Gospel. 
I  The  good  tidings  of  eternal  salvation. 
I  Pharisees  and  philosophers  and  false  re- 
I  ligionists  had  overlooked  the  poor  and 
j  the  lowh".     Stier  observes  that  with  the 
I  dead  are  raised  is  united  the  poor  are  evan- 
gelized,   or    have  the    Goqjel  preached    to 
them,  as  being  a  thing  hitherto  unheard 
of  and  strange. 

6.  Blessed,  //(^j/j^  in  his  condition, 
his  relations  and  destiny.  See  ch.  5  :  2. 
Shall  not  be  ott'ended  in  me.  Rather,  at 
me,  as  an  occasion  of  offense,  of  dissatis- 
faction and  dislike.  The  meaning  is, 
Happy  is  he  to  whom  I  shall  not  prove 
a  stumliling-block,  who  shall  not  take 
q^'eiise  at  my  character,  conduct,  or 
words,  so  as  to  desert  and  reject  me. 
See  ch.  .5  :.39.  Mark  ho^v  carefully  put 
are  the  words.  They  are  not  personal 
to  John  himself,  nor  do  they  imply  that 
he  had  really  taken  otlcnse  at  Jesus.  So 
far  as  he  remained  steadfast,  they  were 
full  of  comfort ;  but  so  far  as  he  de- 
s]ionded  or  wavered  in  his  faith,  they 
were  full  of  warning  of  what  might  re- 
sult from  such  a  condition  of  raihd  and 
course  of  conduct. 

7-30.  Jesus  makes  this  an  occasion  of 
uttering  a  discourse  to  the  multitude. 

7-1.5.  The  chakacter  of  John,  his 
position  in  the  divine  akkangement, 

AND    HIS    RELATION    TO  JeSUS,  LukC  7  : 

34-30. 

7.  As  they  departed.  As  the  disci- 
ples of  John  were  departing,  so  as  not 
to  appear  to  flatter  hira  through  them, 
Jesus  beo-an  to  speak  of  hirh  in  the 
highest  terms  of  commendation.  This 
shows  that  John  had  not  gone  far  in 
Avavering ;  and  we  may  justly  infer  that 
the  answer  of  Jesus  dispelled  all  dark- 
ness and  despondency  that  may  have 


A.D.  29. 


MATTHEW    XI. 


153 


the  multitudes  concerning  John,  i*  What  went  ye 
out  into   the  wilderness  to   sec  ?     i  A  reed  sliiiken 

8  with  the  wind  ?      But  what  went  ye  out  for  to  see  ? 
■■  A  man  clothed  in  soft  raiment  ?  behold,  they  that 

9  wear  soft  clothing  are  in  kings'  houses.     But  wliat 
went  ye  out  for  to  see?     A  ^n'opliet  ?     yea,  I  say 


I-  ch.  3. 1-3,  5. 
■i  Eph.  4.  14. 


eh.  3.  4. 


possp-ssed  his  mind.  Bengel  remarks, 
"  The  world  j)niises  to  the  lace,  censures 
behind  the  back;  diviiic  truth  the  op- 
posite." Jesus  doubtless  intended  to 
prevent  the  people  putting;  a  wronii;  eon- 
striictiou  on  John's  intjuiry,  and  from 
supposing  that  he  iu  any  tsense  retracted 
his  testimony  iu  regard  to  Jesus.  Ho 
also  had  an  opportunity  of  affirming 
the  character  and  high  position  of  Jolin, 
and  showing  the  wielded  treatment  that 
botli  his  forerunner  and  himself  liad  re- 
ceived, of  pronouncing  woes  upon  un- 
believers, and  extending  gracious  invita- 
tions to  those  who  were  in  a  condition 
to  receive  him.  Instead  of  beginuiug 
mth  positive  assertions,  he  wisely  com- 
mences with  certain  interrogations, 
which  lead  to  the  most  positive  affirma- 
tions. Referring  to  the  time  when  tliey 
went  forth  into  the  wilderness  to  the 
preaching  and  baptism  of  John,  he  asks. 
But  Avhat  went  ye  out  into  the 
wilderness  to  see  ?  Tlie  word  trans- 
lated see  is  very  expressive,  meaning  io 
be/iold,  to  gaze  at,  as  a  public  show  or 
spectacle.  A  reed  shaken  with  the 
wind  ?  Surely  not  a  reed  shakeu  by 
the  wind  ?  Some  suppose  that  Jesus  re- 
fers to  reeds  as  a  com- 
mon product  of  the 
wilderness  of  Judea, 
and  which  grew  in 
abundance  on  the 
banks  of  the  Jordan  : 
surely  it  was  not  to 
see  the  rustling  reeds 
of  the  desert  ?  Others 
reg-ard  tlie  language  as 
descriptive  of  John : 
surely  ye  did  not  go 
out  to  see  a  man, 
fickle,  wavering  and 
unstable  ?  The  latter 
suits  the  context  the 
best ;  for  Jesus  began  to  speak  concern- 
ing John,  and  he  proceeds  to  the  most 
positive  assertions.  It  also  accords 
with  the  figurative  style  of  the  east. 
The  meaning  is.  Ye  did  not  go  out  to 
see  a  man  who  was  wavering  and  easily 


infiuenced,  like  the  reeds  of  the  wilder- 
ness shaken  by  the  wind;  for  you  found 
John  to  be  a  firm  and  decided  "character. 
Think  not,  tlicrefore,  that  he  is  any  way 
ditJcrent  now;  or  that  he  has  changed 
liis  views  in  regard  to  the  great  truths 
and  doctrines  lie  then  expressed. 

8.  But  if  ye  did  not  go  out  to  see 
such  a  character,  Avhat,  then,  Avent  ye 
out  to  see  ?  Soft  raiment  ?  Luxu- 
rious clothing,  a  mark  of  ett'eminacy  and 
the  very  opposite  to  John's  dress,  eh.  3: 
4V  It  is  evident  that  this  was  not  their 
object ;  for  they  would  noj,  have  gone 
into  the  wiklerness  to  find  one  in  costly 
and  luxurious  clothing,  but  rather  to 
king's  palaces.  The  meaning  is.  Ye  did 
not  go  out  to  see  a  man  in  luxurious 
dress,  and  of  effeminate  habits  and  cha- 
racter, like  those  who  dwell  in  the  pala- 
ces of  kings,  and  especially  at  the  court 
of  Herod ;  for  you  found  John  bold, 
stem,  and  infiexible,  austere  and  self- 
denying,  and  not  one  disposed  to  flatter 
from  motives  of  expediency,  selfishness, 
or  cowardice.  Think  not,  then,  that  he 
has  been  influenced  by  any  such  motives 
in  sending  his  recent  inquiry  to  me ;  or 
that  the  inquiry  itself  indicates  any  such 
trait  in  his  character.  Jesus  appeals  to 
John's  well-known  character,  and  to  the 
esteem  in  which  he  was  held  by  the  mul- 
titude wlien  he  was  in  the  height  of  his 
ministerial  success.  These  were  a  suffi- 
cient answer  to  the  supposition  that  he 
was  either  fickle,  selfish,  or  cowardly. 

9.  But  if  3'e  went  not  out  to  see  a 
luxurious  and  effeminate  person,  tchy, 
then,  weut  ye  out  to  see  ?  Anticipating 
their  reply,  he  asks,  a  prophet  ?  for  all 
held  John  as  a  prophet,  ch.  21 :  2Q.  This 
he  affirms  Yea,  and  adds,  more  than 
a  prophet.  A  projifie'  was  not  only 
one  who  foretold  future  events,  but  also 
one  who  was  divinely  commissioned  as  a 
religious  teacher,  or  who  instructed  men 
as  to  the  will  of  God.  John  was  more 
than  an  ordinary  prophet.  The  reason 
for  this  assertion  is  given  in  the  follow- 
ing verse. 

10.  For  is  implied,  but  is  omitted  in 


154 


MATTHEW    XI. 


A.D.   29. 


10  unto  you,  '  and  more  than  a  prophet.  For  this  is  he 
of  whom  it  is  written,'  Behold,  I  send  my  messenger 
before  thy  face,  wliich  shall  prepare  thy  way  before 

11  thee.  Verily  I  say  unto  you.  Among  them  that  are 
born  of  wornen  there  hath  not  arisen  a  greater  than 
John  the  Baptist :  notwithstanding  he  that  is  least 
in   "  the   kingdom  of   heaven   is   greater  than  he. 

12  "^  And  from  the  days  of  John  the  Baptist  until  now 
the  kingdom  of  heaven  •''  suffereth  violence,  and  the 

13  violent  take  it  by  force.    'For  all  the  Prophets  and 


ch.  14.  5 ;  17.  12, 
13;  21.  26;Lk.  1. 
15-17,  7tj. 
Mk.  1.  2. 


»  Zech.12.8:  Gal. 

4.  1-7. 
»  Lk.  16.  16. 
y  Lk.  13.  24;  John 

6.  27. 
'  Lk.   24.    27,  44; 

Ac.  3.  22-24. 


the  best  text.  lie  quotes  Mai.  3:1. 
The  quotation  is  according  to  the  sense 
of  the  prophecy,  not  in  its  exact 
language.  John  was  the  messenger 
of  God  who  was  to  prepare  the  way 
before  the  Lord,  even  the  messenger 
or  Angel  of  the  (\)venant.  He  was, 
in  other  words,  the.  forerunner  of  the 
Messiah,  and  tlms  superior  to  all  of  his 
predecessors.  He  was  Mmsclf  the  sub- 
ject of  prophecy  (one  of  the  two  mes- 
sengers or  angels  spoken  of  by  Malaclii), 
the  nearest  of  all  the  prophets  to  the 
Messiah,  and  indeed  the  preparer  of  his 
way.  The  prophets  had  spoken  of 
Christ  from  afar ;  they  had  pointed  ine/i 
toward  Christ;  but  Jolm  announced  his 
immediate  coming  (ch.  3  :  2,  3, 11 ;  Luke 
1 :  76)  and  introdioced  Christ,  John  1  : 
3.5,  36.  Christ  was  the  Bridegroom; 
John  the  friend  of  the  Bridegroom,  his 
groomsman,  John  3  :  29.  Thus,  he  en- 
joyed a  distinction  never  before  con- 
ferred on  any  prophet  (this  verse)  or 
even  on  any  man  (next  verse).  Pre- 
pare thy  way.  Fully  make  ready  for 
thy  advent.  Before  "thy  face.  Im- 
mediately before  thee. 

11.  Born  of  women.  From  the  hu- 
man race,  amon^  mankind.  Greater 
I  than  John.  None  enjoyed  the  dis- 
tinction that  he  enjoyed,  his  relative 
position  to  the  Messiah  as  explained  in 
the  preceding  verse.  It  does  not  neces- 
sarily mean  that  he  excelled  all  others  in 
piety  and  purity  of  character.  He  that 
IS  least,  etc.  Literally,  He  that  is  less, 
that  is,  than  all  the  rest  in  the  kingdom 
of  heaven.  This  in  English  is  equivalent 
to  He  thut  is-  least.  Greater  than  he. 
Than  John  the  Baptist.  They  who  are 
in  the  kingdom  of  heaven  constitute  the 
Bride  of  Christ.  Inasmuch  as  the  Bride 
enjoys  a  greater  distinction  than  the 
friend  of  the  Bridegroom,  so  the  weak- 
est   and    the    least    distinguished    in 


Christ's  kingdom  enjoys  a  distinction 
above  John,  the  harbinger  and  grooms- 
man of  Christ.  Some  suppose  the  pas- 
sage to  mean.  He  that  is  less  than  John, 
his  inferior  in  all  other  respects,  yet,  by 
virtue  of  his  being  in  the  kingdom  of 
heaven,  is  greater,  more  important  and 
distinguished  than  he.  The  former  in- 
terpretation is  to  be  preferred,  as  the 
most  natural. 

12.  Jesus  continues  his  glowing  dis- 
course concerning  John,  describing  the 
wonderful  effects  of  his  ministry. 
From  the  days  of  John.  From  his 
public  appearance  as  a  preacher.  The 
kingdom  of  heaven.  The  reign, 
administration,  rule,  or  kingdom  of  the 
Messiah.  See  ch.  3  :  2.  Suifereth 
violence.  Is  assaulted  as  by  storm  by 
those  who  would  prematurely  hurry  its 
development,  as  may  have  been  the  case 
with  John,  and  as  was  the  case  of  those 
who  would  make  Jesus  king,  or  have 
him  assert  a  temporal  power  (compare 
John  6  : 1.5,  and  7  :  3-5) ;  and  by  those 
also  who  were  rushing  forth  by  multi- 
tudes, seeking  the  blessings  and  the  pri- 
vileges of  that  kingdom,  Matt.  3:5;  4  : 
23-:i5;  8:1;  9 :  36.  Take  it  by 
force.  The  violent,  they  who  are  truly 
eager  and  earnest,  seize  upon  it,  some 
indeed  improperly,  and  hence  unsuccess- 
fully, but  man}'  pressing  in  enjoj'  its 
privileges,  Luke  16  :  16.  Thus,  from  the 
days  of  John  the  kingdom  of  heaven 
began  to  be  present,  and  men  began  to 
press  into  it. 

13.  For.  A  reason  given  for  what 
had  been  said.  No  wonder  that  such 
results  had  followed ;  for  until  John  the 
kingdom  of  heaven  had  been  only  pre- 
dicted ;  but  he  had  proclaimed  it  as  actu- 
ally present,  and  indeed  he  was  the  Eli- 
jah that  was  to  come.  The  prophets 
and  the  Law  comprised  the  whole 
body  of  testimony  under  the  old  dispen 


A.D.   29. 


MATTHEW    XI. 


1.35 


14  the  Law  prophesied   until  John.     And  if  ye  will 

receive  it,  this  is  "  Elias,  which  was  for  to  come. 

15  *•  He  that  hath  ears  to  hear,  let  him  liear. 

IG       "  But   whereunto   shall  I  liken  this  generation  ? 
It  is  like  unto  children  sitting  in  the  markets,  and 

17  calling  unto  their  fellows,  and   saying,  We  have 
piped  unto  you,  and  yb  have  not  danced ;  we  have 

18  mourned  unto  you,  and  ye  have  not  lamented.    For 
^  John  came  neither  eating  nor  drinking,  and  they 


•Mai.  4.  .5, 6;  Mk. 

9.  11-13;  Lk.   1. 

17. 
•>  Lk.  8.  8. 
"^  Lk.  7.  31-35. 


"  ch.  3.  4. 


sation  (ch.  5  :  13),  and  is  sometimes  ex- 
pressed by  law,  prophets,  and  psalms, 
Luke  24  :  44.  The  order  of  the  Greek  is, 
"  For  all  the  prophets  and  the  law  until 
John  prophesied."  They  predicted,  he 
pr<xlai))ied  the  advent  of  the  Messiah  and 
his  kingdom ;  opened  the  gates  as  it 
were,  by  his  preaching. 

14.  This  is  Elias.  Rather  he, 
that  is,  John,  U  the  Elijah.  Elias  is  the 
Greek  mode  of  writing  the  Hebrew  Eli- 
jah. Jesus  affirms  that  the  prediction 
of  Malachi  (Mai.  4  :  5)  was  fuliilled  in 
John,  who  came  "  in  the  spirit  and 
power  of  Elijah,"  Luke  1  :  17.  This 
was  difl'erent  from  the  general  belief 
and  expectation  of  the  Jews,  who  were 
looking  for  the  appearance  of  Elijah 
himself.  Jesus,  therefore,  knowing  that 
the  prophecy  was  differently  understood 
by  his  hearers,  said.  If  ye  w^ill  re- 
ceive it,  If  ye  are  willing  to  receive 
it.  The  account  of  Ehjah'is  found  in 
1  Kings  chs.  17-21 ;  2  Kings  chs.  1,  2. 
This  accords  with  John's  denial  that  he 
was  actually  Elijah,  John  1  ;  21.  He 
was  not  Elijah  himself,  but  the  Elijah 
who  should  come,  whose  coming  had 
been  predicted,  and  who  was  typified  by 
the  prophet  Elijah.  See  ch.  17  :  10-13 ; 
Mark  9  :  11-13. 

15.  He  that  hath  ears,  etc.  A 
proverbial  expression,  calUng  to  candid 
and  solemn  attention.  Whoever  can 
hear,  let  him  hear  and  understand  this 
concerning  John  and  the  coming  of  the 
kingdom  of  heaven. 

1(>-19.    How    THE    MINISTRY    OF  JOHN 

AND  OF  Jesus  had  been  kespectively 
received;  or  the  childish  treatment 
they  had  received  of  that  generation, 
Luke  7  :  31-3.5. 

Iti.  But  whereunto,  etc.  Implying 
that  they  had  not  ears  to  attend  to  and 
imdcrstiuid  what  he  had  just  taught  in 
resanl  to  J(ihn.  and  himself.  This 
generation*  The  people  of  this  time, 
especially  the  leaders,  the  scribes  and 


Pharisees,  Luke  7  :  30.  They  arc  like  to 
children  who,  sitting  in  the  markets, 
imitate  in  their  plays  the  scenes  of  actu- 
al life,  now  of  marriage  and  now  of  fu- 
nerals, and  yet  are  unable  in  any  way  to 
])lease  one  another.  The  ancient  mar- 
kets were  places  of  public  resort, 
where  people  congregated  for  business 
or  for  conversation,  and  the  children  for 
amusement.  Unto  their  feUows. 
Rather,  To  the  otiurs  ;  that  is,  other  chil- 
dren. This  agrees  with  Luke  (7  :  32) 
where  the  children  are  represented  as 
"calling  to  one  another." 

17.  When  they  had  piped,  played  on 
the  flute  a  lively  and  joyful  tune,  the 
others  had  not  danced  to  the  music.  It 
was  customary  among  the  Jews,  Greeks, 
and  Romans,  to  play  the  flute  at  marriage 
dances.  And  then  changing  their  play, 
they  had  mourned,  simg  dirgea  as  at  a 
funeral,  and  yet  even  then  the  others, 
being  determined  to  be  satisfied  and 
]"leased  with  nothing,  had  not  la- 
mented, had  not  beat  the  breaat  as  an 
expression  of  grief  on  such  occasions. 
Compare  Luke' 18  :  13;  23  :  48.  These 
two  sets  of  children  represented  the 
childish,  freakish,  and  ill-humored  con- 
duct of  the  scribes  and  Pharisees  to- 
ward John  and  Jesus.  Neither  of  them 
really  represent  Christ  and  his  forerun- 
ner; for,  as  Dr.  SchafI'  remarks,  the\ 
"  could  with  no  degree  of  propriety  and 
good  taste  be  represented  as  playmates 
and  comrades  of  their  wayward  con- 
temporaries." 

18.  Jesus  now  applies  the  illustration 
just  given.  Neither  eating  nor 
drinking.  John  was  abstemious  and 
austere  in  his  habits,  not  living  on  ordi- 
nary food,  but  on  locusts  and  wild 
honey  (ch.  3:4);  yet  the  people,  espe- 
cially the  scribes  and  lawyers,  ascribed 
it  to  demoniacal  instead  of  divine  influ- 
ence, saying,  He  hath  a  demon.  See 
on  ch.  4  :  24. 

19.  The  Son  of  Man,    The  Mes- 


166 


MATTHEW     XI. 


A.D.   29. 


19  say,  He  hath  a  devil.  •■  The  Son  of  man  came  eating 
and  drinking,  and  they  say.  Behold  a  man  glutton- 
ous and  a  winebibber,  '  a  friend  of  publicans  and 
sinners.     ^  But  wisdom  is  justified  of  her  children. 

20  ^  THEN  began  he  to  upbraid  the  cities  wherein 
most  of  his  mighty  works  were  done,  because  they 

21  repented  not :  Woe  uuto  thee,  Chorazin  I  woe  unto 
thee,  Bethsaida  !    '  for  if  the  mighty  works  which 


=  Lk.  5.  29,  30 ;  7. 
36 ;  John  12.  2. 

f  ch.  9.  10, 11 ;  Lk. 

15.  2. 
e  Pro.  8.  1,  32. 
Ts.  81. 11-13;  Is. 

1.2-5. 
*  ch.    12.    41,    42; 

Eze.  .3.  6,  7. 


siah.  See  on  cli.  8  :  20.  Eating  and 
drinking.  Jesus  lived  as  men  ordina- 
rily lived,  and  gave  atteutiou  to  the  so- 
cial eujoymenls  of  life.  Thus,  he  at- 
tended the  marriage  at  Cana  iu  Galilee 
(John  2  :  1-11),  and  the  feast  at  the 
house  of  Matthew,  ch.  i)  :  10-17.  Yet 
they  also  found  fault  with  him.  They 
call  him  a  (jluiton,  a  iviiic- drinker,  a,  friend 
of  publicans  and  sinners.  The  last  clause 
suggests,  however,  their  chief  objection. 
He  associated  with  the  common  people, 
eat  with  publicans  and  sinners,  and  pro- 
claimed that  he  came  not  to  call  righte- 
ous men,  but  sinners,  ch.  9  :  13.  He 
was  a  friend  not  of  their  sins,  but  of 
their  souls.  How  evident  it  was  from 
the  illustration  here  given,  and  the  op- 
posite modes  of  life  of  John  the  Bap- 
tist and  Jesus,  that  the  trouble  was  in 
the  hearts  of  these  fault-tinders,  who 
were  determined  to  be  satisfied  with 
nothing. 

But  wisdom  is,  rather,  was,  justi> 
fied  by  her  children,  or  rather,  ac- 
cording to  the  best  text,  by  her  works, 
the  fruits  and  general  eSect  of  true 
wisdom  in  ilid.se  who  receive  and  prac- 
tice it.  In  Luke  7  :  35  the  correct 
te.xt  is,  by  /wr  chihiroi.  The  mean- 
ing in  both  Gospels  is  substantially 
the  same.  Both  point  to  results,  ch. 
7:18;  John  8  :  39 ;  1  Cor.  2  :  li,  7. 
Jesus  condemns  the  Jewish  Icailers, 
and  approves  of  those  who  had  ac- 
cepted his  doctrine.  The  former  were 
childish,  lik:.^  petulant,  peevish  chil- 
dren ;  the  latter  were  child-like,  teacha- 
ble, confiding,  and  faithful.  The  conduct 
of  the  former  was  condemned  by  that 
of  the  latter.  The  way  is  thus  prepared 
for  the  fearful  woes  that  follow. 

20-24.  Woes  pronoltnced  against 
THE  CITIES  OF  Galilee,  where  so  great 
light  had  been  enjoyed,  yet  misimprov- 
ed.  Only  in  .Mattliew.  '  Because  some 
of  tlie  expressions  are  found  in  the 
charge  to  the  seventy  disciples  (Luke  10: 
13-1.5),  wc  need  not  suppose  that  Mat- 


thew has  merely  in  this  chapter  made 
a  selection  of  our  Savior's  teachings, 
spoken  at  dilFerent  times.  The  connec- 
tions between  the  several  parts  of  the 
discourse  are  too  close  for  such  a  sup- 
position. It  was  evidently  spoken  at 
one  time  and  on  one  occasion.  Some 
things  were  afterward  repeated  to  the 
seventy;  repetition  was  sometimes  iu- 
duliXed  iu  by  Jesus,  as  indeed  it  is  by  all 
teacliers. 

20.  Then.  At  that  time.  To  up- 
braid. Ciiide,  rebuke,  expressing  his 
disapprobation  and  holy  indignation  at 
their  impenitence.  3Iighty  imrks.  Greek 
dunarmbi,  wonderful  works,  miracles, 
the  ett'ect  of  supernatural  power.  On 
the  words  employed  in  Greek  to  express 
miracles,  see  Introduction  to  ch.  8.  Je- 
sus performed  many  miracles  of  which 
we  have  no  special  account,  ch.  4 :  24 ; 
8  :  1(> ;  9  :  3.5. 

21.  Chorazin  was  a  city  only  known 
from  this  passage  and  from  Luke  10  : 
13.  Jerome  informs  us  that  it  was  situ- 
ated on  the  shore  of  the  Sea  of  Galilee, 
two  miles  from  Capernaum.  Some  sup- 
pose it  to  be  the  modern  Tell  Hum,  on 
the  north-west  shore  of  the  lake ;  others 
suppose  it  to  be  the  modern  Kkorazy, 
about  three  miles  inland  from  Tell  Hum. 
It  has  been  suggested  that  after  the  lat- 
ter was  destroyed  on  the  exposed  coast, 
the  inhabitants  retired  to  a  more  secure 
spot,  carrying  with  them  the  name  of 
their  home.  Bethsaida  is  supposed  to 
be  the  name  of  two  towns,  one  on  the 
east,  and  the  other  on  the  west,  of  the 
lake.  The  name,  which  means  a  house 
of  fishing,  or  fishery,  could  easily  be  ap- 
plied to  more  than  one  place,  especially 
where  tishing  was  so  common  a  business. 
The  Bethsaida  on  the  north-eastern  bor- 
der of  the  lake  is  referred  to  in  Luke  9 : 
10 ;  Mark  6  :  32  ;  8  :  22.  The  one  men- 
tioned here  was  on  the  west  side  near 
Capernaum,  the  birthplace  of  Andrew, 
Peter,  and  Philip,  Luke  10 :  13 ;  John  1 : 
44;  12:  21. 


A.D.   29. 


MATTHEW    XI. 


157 


were  done  in  you  had  been  done  in  Tyre  and  Sidon,    *  Jon.  3.  7,  8. 
they  would  have  repented  long  ago '' in  sackcloth    i  ^j.  lo.  15-  Lk. 

22  and  ashes.  But  I  say  unto  you,  ■  It  shall  be  more 
tolerable  for  Tyre  and  Sidon  at  the  day  of  judg- 

23  ment  than  for  you.  And  thou,  "'  Capernaum, 
"  which  art  exalted  unto  heaven,  shalt  be  brought 
down  to  hell ;  for  if  the  mighty  works,  which  have 


12.  47,  48;  Heb. 

10.  26-31. 

ch.  4.  13. 

Is.    14.    13,    15; 

Lam.  2.  1 ;  Am. 

9.  2;  Lk.  14.  11. 


Tyre  and  Sidon  were  the  two 
principal  cities  of  PiiiEiiicia  on  the  coast 
of  the  Mediterranean  Sea.  Sidon,  cue  of 
the  most  ancient  cities  of  tlie  world,  is 
believed  to  be  founded  by  Zidon,  the 
eldest  son  of  Canaan,  Gen.  10  :  15 ;  49  : 
lo.  Tyre,  about  twenty  miles  south, 
was  of  later  date,  but  grew  in  impor- 
tance, and  gained  an  ascendency  over  Si- 
don, and  became  the  commercial  empo- 
rium of  Ph(i3nicia.  They  were  the  sub- 
jects of  prophecy,  and  of  the  divine  judg- 
ments, under  Nebuchadnezzar  and  Alex- 
ander, Isa.  eh.  23;  Ezek.  chs.  26-28; 
29 :  18.  On  account  of  gross  idolatry  and 
wickedness,  the  inhabitants  of  Tyre  are 
represented  as  tilled  with  pride  and 
luxury,  and  all  the  sins  attending  pros- 
perity and  great  wealth.  The  cities  that 
grew  up  on  the  ruins  of  the  ancient  ones 
existed  in  the  time  of  our  Savior,  Acts 
12  :  20;  21  :  3,  7;  27  :  3.  Sidon,  now 
called  Saida,  contains  about  five  thou- 
sand inhat>itants,  and  is  spoken  of  as 
dirty  and  full  of  ruins.  Tyre,  now  call- 
ed Sur,  is  at  present  a  poor  town,  and 
has  a  population  of  about  three  thou- 
sand. 

Long  ago.    In  ancient  times.     The  i 
Inhabitants  of  those  ancient  cities  would 
have  repented,  and  thus  would  have  es- 
caped the  fearful  judgments  which  came  ; 
upon  them.     Sackcloth  and  ashes. 
It  was  customarj'  in  the  east  for  mourn- 
ers to  wear  a  garment  of  coarse  black  j 
cloth,  commonly  made  of  hair,  and  made  | 
to  hang  on  the  bodv  like  a  sack.  Gen. 
37  :  34;  1  Kings  21  :"27;  Jon.  3  :  5.     To 
sit  in  ashes  (Luke  10  :  13)  was  a  token  of  ^ 
grief  and  mouniing  (Job  2  :  8),  as  was 
also  strewing  them  upon  the  head,  2 
Sam.  13  :  19.     These  would  have  been 
the  external  symbols  of  their  sorrow  and  '. 
patience,  Jon.  3:8. 

22.  But.  Not  only  is  their  sin  less 
than  yours,  becnuse  tliey  enjoyed  less 
light  and  fewer  advantages  than  you, 
but  also  at  the  day  of  judi>mcnt  their 
punishment  will  be  more  endurable  than 
yours.  The  greater  the  light,  tlie  greater 
14 


the  guilt  and   the  greater  the  punish- 
ment.    See  on  eh.  10  :  1.5. 

23.  Capernaum.  On  the  north- 
western cuast  of  the  Sea  of  Galilee.  See 
on  ch.  4  :  13.  Exalted  unto  hea- 
ven. Exalted  in  privilege  as  the  resi- 
dence of  Christ.  The  Lord  from  heaven 
had  come  and  dwelt  there,  thus  raising 
it  in  honor  and  privileges  to  the  very 
heavens,  ch.  9  :  1.  According  to  the  old- 
est manuscripts,  this  passage  should 
read,  "  And  thou,  Capernaum !  shalt 
thou  be  exalted  to  heaven '?  Nay,  thou 
shalt  go  down  to  the  under- world."  In 
view  of  the  distinction  and  the  privi- 
leges of  my  residence  in  thee  shalt  thou 
be  exalted  to  heaven?  Nay,  on  account 
j  of  thy  misimprovement  of  them,  thou 
j  shalt,  etc.  Hell.  Not  Oeherina,  the 
j  place  of  punishment  for  the  wicked, 
j  but  Hades,  the  abode  of  the  dead,  the 
'  world  of  departed  spirits,  and  may  be 
translated  the  imdei'-world.  On  Gcheima 
see  ch.  5  :  22.  Hade.s  in  the  Greek  has 
the  same  signification  as  Sheol  in  the  He- 
brew, both  representing  the  region  of 
the  departed.  As  ,Sheol  in  the  Old  Tes- 
tament is  represented  figuratively  as  be- 
neath (Isa.  14  :  9;  Ezek.  31  :  17;  Amos 

9  :  2),  so  is  Hades  in  the  New  Testament. 
Thus  in  this  passage  it  is  represented 
as  the  depth  beloiv^in  contrast  to  hea- 
vfii,  as  the  height  above.     Compare  Rom. 

10  :  6,  7;  Phil.  2  :  10;  Rev.  5  :  3,  13. 
Under-world  thus  corresponds  with  the 
scriptural  conception  of  this  abode. 
Ifadcs  occurs  ten  times  in  the  New 
Testament,  namely.  Matt.  11  :  23 ;  16  : 
18 ;  Luke  10  :  15 ;  16  :  18 ;  Acts  2  :  27, 
31 ;  Rev.  1  :  18 ;  6  :  8 ;  20  :  13,  14.  It  oc- 
curs also  in  1  Cor.  15  :  55,  in  the  text 
from  which  the  common  vei-sion  was 
translated,  and  is  there  rendered  g^-ave. 
The  true  text  reads  death  in  both  clauses 
of  the  verse.  Heaven  and  the  under- 
world here  stand  in  contrast,  the  one  re- 
presenting height  of  privileges  and  bless- 
ings, and  the'  other  the  depth  of  woe 
and  desolation  See  further  on  ch.  16  • 
18. 


158 


MATTHEW    XI. 


A.D.   39. 


been  done  in  thee,  liad  been   done  "  in  Sodom,  it 

24  would  have  remained  until  this  day.  But  I  say 
unto  you,  p  That  it  shall  be  more  tolerable  for  the 
land  of  Sodom  in  the  day  of  judgment,  than  for 
thee. 

25  1  At  that  time  Jesus  answered  and  said,  I  thank 
thee,  O  Father,  Lord  of  heaven  and  earth,  because 


"  Ge.  13. 13 ;  19.  24, 

25. 
P  ch.  10.  15 ;  13.  36. 


iLk.l0.21,22:Ps. 
8.  2;  Phil.  2.  10, 
11 ;  John  1.  18. 


As  the  privilei^es  of  Capernaum  had 
been  greater  than  those  of  other  cities 
in  Galilee,  so  is  lier  guilt  represented  as 
greater,  by  being  compared,  not  witli 
Tyre  and  Sidou,  but  with  Sodom,  the 
residence  of  Lot,  and  probably  the  chief 
of  the  vviclved  cities  of  the  plain.  Re- 
mained unto  this  day.  Jesus  thus 
shows  that  his  knowledge  extends  not 
merely  to  actual  but  also  to  supposed 
circumstances.  He  knew  that  the  in- 
habitants of  Sodom  would  have  repent- 
ed, and  their  city  remained,  if  they  had 
enjoyed  the  privilege  which  had  been 
granted  to  Capernaum.  And  here  we 
may  get  a  glimpse  of  the  harmonious 
and  eternal  relation  between  the  divine 
purposes  and  God's  foreknowledge. 
The  two  are  coexistent  and  coexten- 
sive. To  suppose  imperfection  in  either 
is  to  detract  from  the  character  of  God. 
But  neither  compel  men  to  a  course  of 
action.  God's  purpose  was,  that  Sodom 
sliould  enjoy  only  the  preaching  of  Lot, 
and  Capernaum  the  residence,  the 
preaching,  and  works  of  Jesus.  He 
knew  that  the  former  city,  with  the 
blessings  and  privileges  of  the  latter, 
would  have  been  saved  from  destruc- 
tion. Yet  it  did  not  alter  his  purpose. 
Sodom  enjoyed  enough  light  to  con- 
demn her.  She  sinned  freely,  and  thus 
brought  upon  herself  her  own.  destruc- 
tion. Di\ine  sovereignty  is  strikingly 
brought  to  view  in  the  remarkable 
prayer  that  follows,  vers.  2.5-27. 

24.  Sodom  is  described  by  Jude  (ver. 
7)  as  "  sutfering  the  vengeance  of  eter- 
nal flre; "  yet  so  much  less  the  light,  and 
InMice  her  guilt,  than  that  of  Capernaum, 
that  her  punishment  will  be  proportion- 
ally less  and  more  endurable.  "  It  is  a 
remarkable  fact,  that  the  very  names 
and  ruins  of  these  three  cities  on  the 
lake  of  Gennesareth  have  utterly  disap- 
peared, and  their  locality  is  a  matter  of 
dispute  among  travelers;  while  even 
that  of  Sodom  and  Gomorrah  is  pointed 
out  on  the  shores  of  the  Dead  Sea." — 
Dr.  Schaff. 


25-27.    Divine  sovereignty  in  the 

DISPENSATION  OF  THE  GoSPEL  gratcf ullv 

acknowledged  and  asserted.      Only  iii 
Matthew. 

2.5.  At  that  time.  On  that  occa- 
sion, when  he  had  been  considering  the 
wicked  conduct  of  that  generation,  and 
pronouncing  woes  upon  the  most  highly 
favored  cities  of  Galilee.  The  position 
of  the  prayer  of  Jesus  is  so  natural,  and 
the  connection  so  close,  that  it  is  hardly 
necessary  to  consider  even  a  brief  pause 
in  the  discourse.  He  repeated  it  after 
the  return  of  the  seventy,  Luke  10  :  21, 
22.  Jesus  answered.  The  word 
aiixwer  is  often  used  in  Scripture  as  a 
kind  of  response  to  some  words,  circum- 
stance, or  occasion  that  precedes.  Thus, 
the  unbelief  of  the  scribes,  lawyers,  and 
leaders  of  the  people  (vers.  16-24),  and 
the  eagerness  of  the  common  people  to 
receive  him  (ver.  12),  gave  him  occasion 
to  thank  the  Father  for  the  wisdom  dis- 
played in  the  bcstowment  of  Gospel 
blessings.  See  ch.  22  :  1 ;  John  2  :  18 ; 
.5  :  17,  as  illustrative  of  this  use  of  the 
word.  Father  intimates  the  close  re- 
lation existing  between  him  and  the  Fa- 
ther. He  uses  it  on  four  other  occa- 
sions, this  being  the  tirst  recorded  in- 
stance. See  John  11 :  41 ;  12  :  28 ;  17  : 1 ; 
Luke  23  :  34.  Lord  of  heaven  and 
earth.  The  absolute  sovereign.  How 
appropriate  thus  to  designate  his  Fa- 
ther, when  he  was  about  to  speak  speci- 
ally of  his  sovereignty,  as  one  who 
works  all  things  after  the  counsel  of  his 
own  will,  Eph^  1  :  11.  It  should  be  re- 
marked that  Jesus  addresses  God  as  Fa- 
ther, but  never  as  /lis  Lord.  I  thank 
thee.  The  verb  in  the  original  is  of 
broad  signitication,  includiuir  both  praise 
and  acknowledgment :  I  praise  thee  and 
ackimwledge  to  thee  the  wisd(un  and 
justice  of  thy  doiuics.  Because  thou 
hast  hid.  TJtat  thon  didst  hide,  con- 
ceal these  things,  concerning  the  Fa- 
ther, tlie  Son,  and  the  kingdom  of  hea- 
ven. From  the  wise  and  prudent. 
The  wise  and  discerning,  intelligent,  in 


A.D.   29. 


MATTHEW    XI. 


169 


thou  hast  hid  these  things  from  the  wise  and  pru- 

26  dent,  and  hast  revealed  thom  unto  babes.     Even  so, 

27  Father  :  for  so  it  seemed  good  in  thy  sight.  All 
things  are  delivered  unto  me  of  my  Father  ;  and  no 
man  knoweth  the  Son,  but  the  Father ;  neither 
knoweth  any  man  the  Father,  save  the  Son,  and  he 
to  whomsoever  the  Son  will  reveal  him. 

28  ■■  Come  unto  me,  '  all  ye  that  labor  and  are  heavy 


Is.  46.  22;  65.  1- 
3;  John  7.  37; 
Ac.  16.  31. 
ch.  23.  4 ;  Ps.  38. 
4;  Lk.  18.  13; 
Ro.  7.  22-25. 


their  own  estimation  and  in  tlie  estima- 
tion of  tlie  world.  Wise  and  discerning 
in  regard  to  worldly  matters  and  liumau 
learning,  and  many  of  tliem  in  the  letter, 
though  not  in  the  xpirit,  of  tlie  law. 
To  babes.  Babes  in  liuowledge  and 
simplicity ;  so  considered  by  tlie  world, 
and  also  by  themselves ;  the  humble, 
having  a  teachable  spirit,  and  feeling 
their  need  of  lieavenly  wisdom.  They 
are  "the  poor  in  spirit"  (ch.  5  :  3),  "tlie 
little  ones"  (ch.  10  :  43),  the  believing 
followers  of  Jesus.  Jesus  thanks  the 
Father  that  Gospel  blessings  had  been 
thus  bestowed.  It  was  a  rebuke  and 
just  punishment  to  pride  and  worldly 
wisdom,  humbling  to  man  and  honoring 
to  God,  1  Cor.  1  :  26-29;  2  :  6-8.  The 
hiding  was  the  withholding  of  his  grace, 
a  righteous  judgment  upon  a  proud  and 
self-righteous  generation  ;  the  revealiiig 
was  the  making  known  of  spiritual 
truths  by  his  words  and  grace,  an  act  of 
infinite  compassion  and  of  unmerited 
and  undeserved  favor,  ch.  16  :  17 ;  1  Cor. 
3  :  9-14. 

26.  Eveu  so.  A  simple  affirmation, 
and  should  be  translated  yea,  as  the 
word  is  translated  verse  9,  and  else- 
where. For.  Rather,  that.  Seemed 
good.  Thy  good  will,  purpose,  or  plea- 
sure. The  word  in  the  original  includes 
the  ideas  both  of  sovereign  choice  and 
benevolence,  Eph.  1  :  9-"  Phil.  3  :  13. 
This  verse  is  closely  connected  with  the 
last,  and  presents  the  highest  cause  of 
our  Savior's  thanksgiving.  Its  meaning 
may  be  tlius  expressed :  Yea,  I  do  thank 
thee,  O  Father !  that  such  was  thy  good 
pleasure.  It  is  good  and  right,  just  and 
best. 

27.  Jesus  now  addresses  his  hearers 
again,  presenting  himself  as  the  revealer 
of  the  Father,  his  close  and  intimate 
relation  to  him,  and  his  own  sove- 
reignty. All  thins:s  in  heaven  and 
on  earth  (ch.  38  :  18)  were  committed 
by  the  Father  to  Christ  as  a  media- 
tor.     He  is  head   over  all  things    to 


the  church  (Eph.  1  :  33),  and  the  Judge 
of  the  living  and  the  dead,  John  5  :  23, 
27;  Acts  10  :  43.  No  man  knoweth. 
No  one  knoweth  fully  (for  this  is  the 
meaning  of  the  verb)  the  Son  but  the 
Father,  neither  can  any  one  know  fully 
the  Fatlier  but  the  Son.  "Will  reveal 
him.  In  pleased  to  reveal  him  by  his  word 
and  by  the  Spirit.  Christ,  as  the  Re- 
vealer of  the  Father,  is  also  a  sovereign, 
and  exercises  his  good  pleasure,  ver.  36. 
The  Son  and  the  Father  are  equally  in- 
comprehensible and  omniscient. 

It  has  been  often  remarked  that  the 
spirit  and  form  of  expression  in  this 
verse  are  the  same  as  those  of  the  dis- 
courses given  in  the  Gospel  according  to 
John.  It  is  thus  an  incidental  evidence 
of  the  credibility  of  the  fourth  Gospel. 
It  is  a  taste,  a  glimpse  of  those  high  and 
sublime  truths  Avhich  formed  the  subject 
of  many  of  the  discourses  of  Jesus,  and 
which  John  alone  records. 

38-30.  A  GRACIOUS  INVITATION  TO 
THOSE       GROANING      UNDER      SPIRITUAL 

BONDAGE  to  comc  to  him  for  rest.  Jesus 
thus  exercises  his  own  sovereign  good 
pleasure  in  inviting  sinners  to  come  to 
him  by  repentance  and  humble  submis- 
sion. It  was  a  practical  illustration  of 
the  poor  having  the  Gospel  preached  to 
them,  ver.  5.  Found  only  in  Matthew. 
38.  Ye  that  labor'.  That  toil, 
struggle,  work  hard,  voluntarily. 
Heavy  laden.  Burdened,  loaded 
down  beyond  your  strength,  and  that, . 
too,  by  others. '  We  have  here  the  active 
and  passive  sides  of  human  misery. 
Many  of  those  who  perceived  the  spi- 
ritual import  of  the  law  were  toiling 
hard  to  keep  it,  and  were  weighed  down 
by  its  requirements,  as  well  as  by  a  sense 
of  their  shortcomings  and  of  their  con- 
demnation. The  law,  with  its  strict  re- 
quirements and  its  ceremonies,  was  in- 
deed a  burden,  Acts  15  :  10.  An  ad- 
ditional burden  was  imposed  by  the 
scribes  and  Pharisees  through  their  tra- 
ditions, ch.  23  :  4.      So  the  figures  may 


160 


MATTHEW     XI. 


A.l).    29. 


29  laden,  '  and  I  wiil  give  you  rest.  Take  my  yoke 
upon  you,  "  and  learn  of  me  ;  for  I  am  meek  and 
'  lowly  in  heart  :   '"  and  ye  shall  find  rest  uuto  your 

30  souls  :  "^  tor  my  yoke  is  easy,  >'  and  my  burden  is 
licrht. 


Ph.  34.  6;  Heb.  4. 
3.9. 

'  Lk.  10.  39 ;  John 
13.  15;  Eph.  4. 
30,  21;  Phil.  2.  5; 
1  Pet.  2.  21;  1 
John  2.  6. 


ia  general  be  applied  to  those  of  any 
age  wuo  are  groaning  over  a  sense  of 
sin,  Ps.  38  :  4.  They  toil  in  vain  to  meet 
the  divine  requirements,  and  arc  Aveigh- 
ed  down  beneath  the  sense  of  guilt. 
The  holy  law  of  God,  with  its  just  con- 
demnation, is  like  a  crushing  load  to 
their  souls.  To  such  Jesus  says.  Come 
unto  me,  literallj',  Hither  to  me. 
Tiiough  Jesus  exercises  his  good  plea- 
sure in  specially  inviting  this  class  of 
jjcrsons,  yet  it  is  the  duty  of  all  who 
h.ive  not  come  to  him  to  be  of  this  class, 
conscious  of  their  spiritual  poverty  ancl_ 
of  their  need  of  a  Savior.  I  AviU'give' 
you  rest,  /is  emphatic.  In  contrast 
lo  yourselves,  seeking  in  vain  for  relief, 
to  "the  law  which  thunders  condemna- 
tion, to  your  teachers  who  bind  heavy 
burdens  "upon  you,  /  will  give  you  rest, 
cause  you  to  cease  from  this  unrequiting 
toil,  and  relieve  you  of  this  crushing 
burden.     You  shall  have  inward  peace. 

29.  Take  my  yoke.  Instead  of  the 
yoke  of  sin,  of  Satan,  the  world,  false 
"teachers,  formality,  and  legal  bondage, 
Gal.  5  :  1.  Christ  has  his  yoke,  his  re- 
(luirenunts  and  ordinances.  A  yoke  is 
an  emblem  of  subjection  and  service, 
Jer.  27  :  8 ;  Lam.  3  :  27.  To  take  his 
yoke  is  to  become  subject  to  him,  to 
make  his  will  and  law  supreme,  to  sub- 
mit to  his  authority  and  to  all  his  com- 
mands and  ordinances.  Obedience  is  a 
mark  of  discipleship.  Learu  of  me. 
Rather,  Lcxni  from  inc,  from  my  teach- 
inir  and  from  mj'  example.  Jesus  bore 
his  yoke  for  us  both  as  our  Redeemer 
and  "our  E.xemplar.  From  him  we  must 
learn  to  endure  self-denial,  and  to  take  up 
and  bear  our  cross.  And  especially  are 
we  to  learn  from  him  meekness  and  low- 
liness of  heart.  For  I  am  meek,  etc. 
We  are  to  become  like  Christ.  He  was 
meek,  kind,  gentle,  and  forgiving,  and 
lowly  in  heart,  humble,  condescend- 
ing, and  compassionate.  Jesus,  by  these 
traits,  comes  down  to  our  lowlycondi- 
lion,  and  is  thus  fitted  to  be  our  "teacher, 
as  to  his  authority,  precepts,  and  exam- 
ple. "  There  is,  as  Olshausen  suggests, 
an  essential  difference  between  huinility 
of  lu-art,  which  Christ  possessed  in  the 


highest  degree,  from //ve  choice  and  con- 
descending Itirr  and  coiiqxt.i.iitM,  and 
poverty  of  spirit  ( ch.  5 :  3),  which  can  not 
be  predicated  t)f  him,  but  only  of  peni- 
tent .si)i/ier.s,  conscious  of  their  own  un- 
worthiness,  and  longing  for  salvation." 
— Dr.  Schaff,  Laiige\^  Com.  How  did 
Jesus  contrast  with  the  scribes  and 
Pharisees,  who  were  proud  and  hj'po- 
critical.  Rest  unto,  rather, /or  your 
souls.  Coniiiare  Jer.  (5  :  10.  Rehef 
from  spiritual  burdens  and  distresses ; 
inward  peace ;  resting  of  the  soul  on 
Jesus.  The  rest  is  not  bodily  rest,  but 
soul  rest,  without  which  there  can  be  no 
true  enjoyment. 

30.  A  "general  and  final  reason  foi- 
taking  his'yoke  upon  them.  For  my 
yokei  is  easy,  mild  and  gentle.  Man 
was  made  to  be  subject  to  God.  In  that 
subjection  he  finds  his  highest  freedom. 
To  be  in  a  state  of  sin  is  bondage,  but  to 
])e  in  a  state  of  holiness  is  perfect  free- 
dom. In  that  state  alone  can  we  fulfill 
the  la^ss  of  God,  which  are  the  laws  of 
our  highest  nature.  This  hoUness  is  to 
be  obtained  only  through  Christ,  and  just 
in  proportion  as  man  is  holy,  just  in  the 
same  proportion  is  Christ's  yoke  easy 
and  his  burden  light.  In  man's  sancti- 
fied and  perfect  state,  so  harmonious  will 
be  the  natural  workings  and  desires  of 
his  heart  with  the  will  and  command  of 
Christ  that  there  Avill  be  no  friction,  no 
feeling  of  a  joke,  no  conscious  bearing 
I  of  a  burden,  1  John  5  :  3. 

Remarks. 

1.  Christ  was  ever  busy ;  so  we  should 
toil  on,  not  weary-  in  well-doing,  ver.  1. 

2.  Our  work  on  earth  may  not  cease 
with  our  active  labors ;  in  trials  and  af- 
flictions we  may  be  called  to  suffer,  like 
John  in  prison,  the  will  of  God,  ver.  2 ; 
1  Pet.  4  :  19. 

3.  It  is  our  duty  to  study  the  evi- 
dences, and  to  be'  fully  satisfied  that 
Jesus  is  the  Christ,  ver.  3 ;  1  Pet.  1 :  10, 
11. 

4.  The  proofs  of  the  Messiahship  of 
Jesus,  from  miracles,  fulfillment  of  pro- 
phecy, and  the  preaching  of  the  Gospel, 


A.D.  29. 


MATTHEW     XII. 


161 


Jesus  vindicates  the  disciples  in  plucking  corn  on  the 
Sabbath^  and  himself  in  healing  a  man  with  a  tcith- 
ered  hand. 


ch.  12.19,20:  Is. 
42.  1-J;  Phil.  2. 
7  8. 

'  Jcr.  (i.  IG. 
1  John  5.  3. 


XII.     AT  that  time  ^  Jesus  went  ou  the  sabbath  day    ^  Phil.  4.  13. 


are  unanswerable  and  constantly  in- 
creasing, vei-s.  4,  5 ;  John  14  :  12 ;  Rev. 
lit:  10;  Matt.  24:  14. 

5.  The  miracles  of  Jesus  were  types  of 
the  spiritual  deliverances  he  brings  to 
the  soul,  ver.  5 ;  Ps.  146  :  8 ;  Isa.  35  : 
y-6 ;  61  :  1. 

6.  Let  us  not  be  oflended  with  Jesus, 
because  prophecy  is  slowly  full!  lied  and 
Ills  cause  slowly  advances,  or  because  sin 
abounds  and  judgment  is  delayed  from 
coming  upon  the  wicked,  ver.  6 ;  2  Pet. 
3  :  9,  10. 

7.  Beware  of  flattery.  Jesus  spoke 
words  of  warning,  reproof,  and  ejicou- 
ragement  to  John  through  liis  disciples, 
but  waited  their  departure  before  speak- 
ing of  him  in  the  highest  terms.  How 
unlike  the  Avorld,  who  praise  to  the 
face  but  traduce  behind  the  back,  vers. 
7-14  ;  Luke  7  :  :M. 

8.  How  poor  an  account  of  Gospel 
blessings  can  many  give  who  attend 
upon  the  preaching  of  the  word,  vers. 
7-9 ;  Heb.  5  :  11,  ll'i. 

9.  How  exalted  and  responsible  the 
position  of  the  Christian  minister,  who 
is  not  only  more  than  a  prophet,  but 
even  greater  than  John  himself,  ver.  11; 
Eph.  '3  :  8. 

10.  Only  the  eaniest  and  whole-heart- 
ed enter  into  the  kingdom  of  heaven. 
Strive  to  enter  in  through  the  strait  gate, 
ver.  12 ;  Luke  13  :  24. 

11.  All  the  prophets  and  the  law  until 
John  unite  in  their  testimonv  that  Jesus 
is  the  Christ,  vers.  13,  14;  Acts  10  :  43. 

I  12.  Religious  cavilers  arc  lickle  and 
childish  in'  their  opposition  to  Christ, 
l)is  cause,  his  ministers,  and  people,  and 
the  arrangements  of  his  grace  and  provi- 
dence, vers.  16-19. 

13.  The  same  objections  essentially 
are  raised  against  divine  truth  now  as  in 
the  days  of  John  and  Christ.  The  law 
is  too  severe ;  the  Gospel  too  lax,  vers. 
18,  19 ;  1  Cor.  1  :  23. 

14.  The  children  of  wisdom  sanction 
the  divine  arrangements,  having  learned 
their  fitness  and  necessity  by  happy  ex- 
perience. "  First,  the  law^  then  the  Gos- 
pel; first,  death,  then  life;  first,  peni- 
tence and  sorrow,  then  joy;   first,  the 


Baptist,  then  Christ." — Lange.  Ver.  19; 
1  Cor.  1  :  24;  Rom.  1  :  16. 

15.  A  day  of  judgment  and  future 
punishment  are  plainly  taught  in  our  Sa- 
vior's woes  against  the  cities  of  Galilee, 
vers.  22,  24. 

16.  Tliere  will  be  degrees  of  punish- 
ment in  the  future  world  according  to 
the  light  and  privileges  enjoyed,  and  the 
unbelief  and  inii;ratitude  manifested  in 
this  hfe,  vers.  "21-24;  ch.  5  :  21,  22; 
Luke  12  :  47,  48 ;  Rom.  2  :  12, 

17.  Even  Avhilc  the  sinner  is  living, 
the  woe  that  seals  his  everlasting  doom 
may  be  pronounced  upon  him,  vers.  'i\- 
24 ;  2  Pet.  2  :  6,  12-17. 

18.  Many  now  living  will  experience  a 
more  dreadful  doom  than  that  not  only 
of  Tyre,  Sidon,  and  Sodom,  but  even  of 
Capernaum,  ver.  24 ;  Jude  7,  11-13. 

19.  Nations  receive  their  punishment 
in  this  world;  individuals  in  the  next, 
vers.  21-24. 

20.  The  humble,  teachable,  and  child- 
like are  fitted  for  the  reception  of  the 
Gospel;  while  the  proud,  the  self-confi- 
dent, and  the  worldly  wise  are  totally 
unfitted,  vers.  25,  26 ;  1  Cor.  1  :  21 ;  1 
Tim.  6 :  20 ;  Isa.  28  :  9. 

21.  God  has  the  best  and  wisest  rea- 
sons for  all  his  dealings  with  men,  ver. 
26 ;  Rom.  9  :  14,  19,  20 ;  11  :  23,  33,  34. 

22.  Correct  views  of  God's  character 
can  only  be  learned  from  Christ,  ver.  27; 
John  14  :  6. 

23.  The  invitations  of  the  Gospel  are 
founded  on  the  sovereignty  of  Christ, 
vers.  27,  28. 

24.  How  gracious  and  condescending 
the  calls  of  Jesus.  None  need  be  miser- 
able. He  gives  rest  to  burdened  souls, 
ver.  29 ;  John  5  :  40. 

25.  The  Gospel  has  its  yoke ;  submis- 
sion to  the  will  of  Christ  and  obedience 
to  his  word  are  essential  to  djscipleship, 
ver.  29 ;  John  14  :  23,  24. 

26.  Love  makes  the  service  of  Jesus 
easy,  light,  and  pleasant,  ver.  30;  Gen. 
29:  20;  2  Cor.  5  :  14. 

CHAPTER   XII. 

In  the  preceding  chapter,  Matthew 
brings  to  view  the  opposition  of  the 


162 


MATTHEW    XII. 


A.D.   29. 


through  the  corn  ;  and  his  disciples  were  an  hun- 
gered, and  began  to  pluck  the  ears  of  corn,  and 
to  eat.  But  when  the  Pharisees  saw  it,  they  said 
unto  him.  Behold,  thy  disciples  do  that  which  is 
not  lawful  to  do  upon  the  sabbath  day. 

But  he  said  unto  them,  Have  ye  not  read  *  what 
David  did,  when  he  was  an  hungered,  and  they  that 
were  with  him  ;  how  he  entered  into  tlie  house  of 
God,  and  did  eat  ^  the  sliowbread,  which  was  not  law- 


Mk.2.23-28;Lk. 
6.  1-5;  Deu.  2.3. 
25. 


'  1  Sam.  21.  3-6. 


Ex.  25. 
24.  5-9. 


30;  Le. 


scribes  and  Phariseos  to  John  the  Bap- 
tist and  to  Jesus.  In  this  chapter,  the 
opposition  to  Jesus  is  illustrated  by  spe- 
cial cases,  aud  presented  as  increasing 
in  intensity.  Doctrines  of  tlie  most 
momentous  interest,  miracles,  fulfill- 
ment of  prophecy,  and  his  relation  to 
his  persecutors,  to  his  relatives,  and  to 
his  disciples  are  interwoven  in  the  nar- 
rative. 

1-8.  The  disciples  pluck  the  ears 
OF  GRAIN  ON  THE  Sabbath.  The  Pha- 
risees censure  them,  which  calls  forth  an 
answer  from  Jesus,  in  which  he  gives 
some  lessons  on  the  nature  and  object  of 
the  Sabbath,  Mark  2  :  23-38  ;  Luke  6  : 
1-^5. 

1.  At  that  time.  A  general  ex- 
pression, meaning  at  that  season,  about 
that  time.  Luke  says  that  it  was  on 
"the  second  Sabbath  after  the  first,"  or 
"  second-first  Sabbath,"  the  meaning  of 
which  is  doubtful,  though  generally  re- 
garded as  the  first  Sabbath  after  the  sec- 
ond day  of  the  passover,  or  of  unlea- 
vened bread ;  that  is,  the  first  of  the  se- 
ven Sabbaths,  commonly  reckoned  be- 
tween tliat  day  and  Pentecost.  See  on 
Luke  <)  :  1. 

The  Sabbath  day.  The  Sabbath, 
the  weekly  day  of  rest.  The  name  is 
derived  from  a  Hebrew  verb,  signifying 
to  rest  from  labor,  to  ce<ise  from  action. 
The  idea  of  rent  was  connected  with  its 
origin,  Gen.  2  :  2,  3.  It  is  generally  sup- 
posed that  the  event  here  recorded  occur- 
red just  after  the  second  passover  of  our 
Savior's  ministr3'.  Compare  John  o  :  1, 
and  6  :  1.  The  passover,  a.d.  28,  be- 
gan March  29th  ;  and  the  first  day  after 
tlic  passover  Sabbath,  a  sheaf  of  barley 
was  usuallj'  presented  as  first-fruits, 
as  that  was  the  first  srrain  readied. 
Through  the  corn.  The  sown  fields, 
the  grain-fields.  They  passed  through 
by  a  foot-path,  which  probably  bounded 
the  uninclosed  grain-fields,  the  grain  be- 
ing in  reach  as  they  passed  along.    Ears 


of  corn.  Ears  of  grain.  One  word  in 
the  original,  meaning  ears  of  grain  of 
any  kind,  especially  wheat  and  barley, 
the  common  grains  of  Palestine.  The 
disciples  plucked  ears  of  grain,  rubbing 
them  in  their  hand,  thus  separating  the 
kernels  from  the  car,  and  ate  them,  Luke 
6:1.  The  law  allowed  them  to  do  this 
for  appeasing  hunger,  but  not  to  apply  a 
friekle  to  another  man's  standing  grain, 
Deut.  23  :  25.  The  custom  still  prevails 
in  Palestine. 

2.  Not  lawful— on  the  Sabbath. 
The  Pharisees  complain  to  Jesus  of  his 
disciples.  By  their  traditions  they  had 
loaded  this  day  of  rest  with  grievous  re- 
strictions, raising  the  letter  over  the 
spirit,  and  even  making  formal  acts 
usurp  the  jilacc  of  spiritual  observance. 
Among  their  many  restrictions,  plucking 
of  ears  of  grain  was  forbidden.  Hence 
not  according  to  the  law,  but  according 
to  the  traditions  of  the  scribes,  the  dis- 
ciples did  that  which  was  unlawful.  The 
penalty  for  violating  the  Sabbath  was 
death,  Ex.  35  :  2  ;  Num.  15  :  32-36. 

3.  Jesus  replies  by  referring  to  what 
David  did  when  he' was  hungry,  from 
which  it  could  be  inferred  what  it  was 
lawful  for  others  to  do  under  similar 
circumstances,  1  Sam.  21  :  1-6.  With- 
out at  first  objecting  to  the  restrictions 
which  Pharisaical  traditions  had  put  on 
the  Sabbath,  Jesus  shows  by  the  exam- 
ple of  David,  whom  all  regarded  as  an 
eminent  servant  of  God,  that  the  letter 
of  the  law  must  give  way  to  the  law  of 
necessity  ;  and  that  hence  it  was  lawful 
for  thern  to  do  works  of  real  necessity, 
such  as  appeasing  hunger,  on  the  Sab- 
bath. 

4.  A  statement  of  what  David  and  his 
men  did.  They  entered  into  the  house 
of  God,  into  the  tabernacle  which  was 
then  located  at  Nob,  a  place  probably  a 
little  north  t)f  Jerusalem,  and  ate  of  the 
hallowed  bread,  which  it  was  not  lawful 
for  any  but  the  priests  to  cat.     The 


A.l).   2d. 


MATTHEW     XII. 


163 


ful  f or  him  to  oat,  neither  for  them  whirli  were  with 

5  him,  •■  l>ut  only  for  tlie  priests  ?     Or  luive  ye  not  rend 

in  the  '^  Law,  liow  that  on  the  SHb])atli    clays   the 

])riests  in  the  temple  profane  the  sabbath,  and  are 

(i  blameless  ?     But  I  say  unto  you,  That  in  tliis  place 

7  is  "  one   greater  than  the  temple.     But  if   ye   had 

known  what  thh  meaneth,    '  '  I  will   have    mercy, 

and  not  sacrifice,'  ye  would  not  have  condemned 


33; 


■■  Kx.   29.    3-2, 

Lo.  8.  31. 
•'  Num.  28.  9,   10; 

Jolin  7.  22,  2;^. 

'■  vers.  41,  42;  2 
Chr.  (i.  18;  Hag. 
2.  7,  9. 

'  <h.  9.  13. 


showbread.  Litonilly  the  lircad  sef 
lxjiii-i\  sit  out,  ej-Iiiliitrd  on  a  table  in  the 
lioly  yilace.      It  was  srt  before  Jehovah 


noi^>    ]'jm;c.        it    wii?    .^'(    ufju/v    ttK:ii\f\u>ii 

(Ex.  25:30),  and  ]>r()l)ahly  symbolized 
(tod's  presence  with  his  ix.'ople,  as  their 
sustenance,  strength,  and  supjiort.  It 
consisted  of  twelve  loaves,  which  were 
changed  every  Sabbath,  the  old  being 
eaten  by  the  priests.  Lev.  24 ;  5-9. 


8HOWBREAD. 

It  would  also  seem  from  1  Sam.  21  :  6, 
that,  the  bread  having  just  been  changed, 
David  and  his  men  partook  of  it  on  the 
Sabbath. 

5.  A  second  argument  in  which  Jesus 
strikes  a  blow  against  a  mere  literal  and 
formal  exposition  and  application  of  the 
Sabbath-law.  The  appeal  is  now  made 
to  the  law  itself,  whereby  it  is  shown 
tliat  its  letter  is  violated  by  its  own  di- 
rections. Profane  the  Sabbath. 
Violate  the  regulations  of  the  Sabbath. 
The  priests  were  more  busily  engaged 
than  on  aTiy  other  day,  being  required  to 
offer  double  offerings,  and  to  place  on 
the  table  in  the  holy  place  hot  show- 
bread,  henee  just  baked,  Num.  28  ;  9, 
10  ;  1  Sam.  21  :  6.  The  argument  is : 
All  work  can  not  be  absolutely  forbidden 
on  the  Sabbath ;  for  the  priests  are  re- 
quired by  the  law  itself  to  offer  sacriti- 
ces,  and  "to  do  work  in  the  temple,  and 
are  blameless,  because  they  act  under 
the  divine  command  and  in  the  service 
of  the  temple.  The  work  necessary  to 
the  religious  observance  of  the  day  is 


therefore  not  only  allowable,  but  also  a 
duty. 

6.  Jesus  clinches  the  argument.  If 
the  priests  in  the  temple  service  violate 
the  letter  of  the  law  and  are  guiltless, 
much  more  may  my  disciples,  who  have 
grown  hungry  in  my  service,  since  ye  be- 
hold in  me  something  greater  than  the 
temple.  One  gfreater  than  the  tem- 
ple. According  to  the  latest  critical 
autliorities,  fjrmUr  sliould  be  in  the  neu- 
ter gender,  soiiictlihi;/  (/renter,  a  greater 
^/;(«f/,  or  simply,  a  greater  i\vAn  the  tem- 
lile.  The  neuter  may  refer  to  his  owu 
hochj,  which  lie  styles  a  teniple,  John  2  : 
21.  For  as  God  was  present  among  his 
l)eople  in  the  temple,  so  in  a  higher  and 
nobler  sense  was  he  more  immediivtely 
present  in  the  body  of  Jesus,  in  his  in- 
carnation. The  Word  became  flesh  and 
dwelt  among  us,  John  1 :  14.  His  disci- 
ples were  indeed  a  holy  priesthood  in 
his  service,  1  Pet.  2  :  5.  Alford  refers 
the  greater  than  the  temple  to  the  Son 
of  Man,  the  true  temple  of  God. 

7.  Jesus  presents  a  third  argument, 
drawn  from  the  prophet  Hosea  (Hos.  6: 
6),  by  which  he  shows  that  his  disciples 
had  acted  according  to  the  spirit  of  the 
law,  while  they,  the  Pharisees,  had  vio- 
lated the  spirit  by  their  strict  adherence 
to  the  mere  letter.  I  will  have  mer- 
cy, etc.  I  desire  mercy.  I  desire  not 
the  mere  external  observance,  sacrificem. 
the  letter,  but  mercy,  the  inward*  out- 
gushing  of  kindness  and  love,  in  doing 
good  to  the  needy,  which  is  the  true  sac- 
rifice in  spirit  and  of  the  heart.  Com- 
pare the  same  quotation  in  ch.  9  :  13. 
See  1  Cor.  13  :  1-3  ;  Heb.  10 :  5-9.  The 
external  sacrifice  is  worthless  without 
the  internal,  and  where  the  two  come  in 
conflict,  the  former  must  give  way  to 
the  latter,  sacrifice  to  mercy.  Compare 
Ps.  .51  :  16,  17.  Jesus  declares  that  if 
they  had  understood  the  meaning  of  this 
divine  reqiiirement,  they  would  not  have 
condemned  the  guiltless,  the  blamele.^s, 
the  word  in  the  original  being  the  same 
as  that  so  rendered  iu  verse  5.     The 


104 


MATTHEW     XII. 


A.D.   29. 


8  the  guiltless.     For  the  Son  of  man  ]■•  '-'  Lord  even 
of  the  sabbath  day. 

9  ^  And  when    lie   was    departed    thence,    he  went 

10  into  tlieir  synagogue:  and,  behold,  there  was  a  man 
Avhich  had  his  hand  withered.  And  they  asked  him, 
saying,  •  Is  it  lawful  to  heal  on  the  sabbath  days  ? 

11  ''  that  they  might  accuse  him.     And  he  said  unto 


=  Mk.  2.  27,  28; 

John  5.  17,  18. 
1'  Mk.  3.  1-6;  Lk. 

ti.  6-11. 
'   I.k.  13. 14;  14.3; 

John  9.  16. 
"Lk.  11.  53,  54; 

John  8.  4-6. 


scripture  cuts  both  ways.  On  the  one 
hand,  they  would  have  seen  that  his  dis- 
ciples were  blameless  in  doing'  wliat  they 
did,  when  they  were  hungry  in  his  ser- 
vice ;  and  on  the  other,  they  would  them- 
pelves  have  been  led  to  the  exercise  of 
mercy,  and  withheld  their  condemna- 
tion. '  On  tlie  one  hand,  the  disciples  are 
vindicated  as  having  acted  according  to 
the  spirit  of  the  law ;  and  on  the  other, 
the  Pharisees  are  condemned  for  show- 
ing a  want  of  mercy  in  their  close  adhe- 
rence to  the  letter. 

It  is  worthy  of  notice  that  Jesus  thus 
far  draws  his  arguments  from  the  ex- 
ample of  a  king  and  of  priests,  and 
from  tlie  words  of  a  prophet  of  the  old 
dispensation,  all  especially  applicable  in 
his  case,  since  he  liiniself  is  king,  priest, 
and  propliet  in  his  spiritual  kingdom. 
A  good  preparation  also  to  liis  argument 
from  himself,  as  Son  of  Man. 

Mark  (eh.  2  :  27)  inserts  here  a  fourth 
argument:  "The  Sabbath  was  made  for 
man,  and  not  man  for  the  Sabbatli;"  it 
was  made  for  the  benelit  and  happiness 
of  man ;  man  is  not  a  mere  machine, 
made  for  a  mechanical  observance  of  tlie 
Sabbath. 

8.  The  final  and  crowning  arirument 
in  the  reply  of  Jesus.  Son  of  Man. 
The  Messiah,  as  "  God  manifested  in  tiie 
flesh."  See  on  ch.  8  :  20.  Lord  is  em- 
phatic. As  mediator,  redeemer,  and  sov- 
ereign, he  is  emphatically  tlie  lord  of  the 
Sabbath.  It  is  right,  therefore,  for  liiiii 
to  direct,  and  for  his  disciples  to  labor 
in  his  ser\ice  on  the  Sabbath,  John  5  : 
17,  18.  He  was  its  lord,  as  Dr.  Brown 
remarks  {Lange's  Com.),  not  to  abolish 
it — for  that  would  be  strange  lordship 
after  saying  that  it  was  made  or  insti- 
tuted for  man — but  to  own  it,  interpret  it, 
preside  over  it,  and  ennoble  it,  by  merging  it 
into  the  Lord's  day  (Rev.  1  :  10),  breatli- 
ing  into  it  a  liberty,  spirituality,  and 
love  necessarily  unknown  before,  and 
conforming  it  more  nearly  to  the  Sab- 
bath rest  of  the  people  of  God,  Heb.  4 ; 
9,10, 


9-13.  Jesus  iie.vls  a  withered  hand 
ON  THE  Sabb.vth.  By  precept,  example,  I 
and  miracle  Jesus  gives  a  further  expo- ' 
sition  of  the  law  of  the  Sabbath.  See 
Mark  3  :  1-5  ;  Luke  6  :  6-11.  This  oc- 
casioned more  intense  opposition,  and 
more  directly  toward  himself. 

9.  Mattliew,  more  intent  on  the  con- 
nection of  thought,  uses  the  general 
phrase,  departed  thence,  paiised  on 
'from  thence,  and  at  once  relates  the  mi- 
racle, while  Luke,  more  intent  on  the 
chronological  order,  says,  it  occurred  on 
another  Sabbath,  probably  the  next  fol- 
lo^ving.  Their  synagogue.  Of  the 
Jews,  especially  where  these  opponents, 
the  Pharisees,  attended.  The  yilace  is 
not  mentioned.  Probably  in  Galilee,  and 
most  probably  in  Capernaum. 

10.  His  hand  withered.  The  dis- 
ease was  the  drying  up  or  tlic  pining 
away  of  the  hand,  with  a  loss  of  the 
power  of  motion,  similar  to  that  with 
wliich  Jeroboam  was  afflicted,  1  Kings 
13  :  4-6.  It  may  have  been  caused  by 
paralysis,  or  by  a  defect  in  receiving 
noui'isliment  fn^m  the  body.  It  was  re- 
gardiit  as  inciirable.  Lulvc  informs  us 
that  it  was  his  riglit  hand,  Luke  6  :  6. 
And  they,  the  scribes  and  Pharisees, 
(ver.  2  ;  Luke  6  :  7),  ask  him.  Ac- 
cording to  Mark  and  Luke,  tliey  were 
watching  him  to  see  if  he  would  heal  on 
tlie  Sabbath.  They  wished  to  entrap 
him.  Possibly  tney  became  impatient, 
and,  wishing  to  hasten  the  action  of  our 
Lord,  or  at  least  convict  him  of  heresj', 
they  a'^k  him,  Is  it  lawful  to  heal  on  the 
Sabbath  ?  Or,  knowing  tht.'ir  thoughts, 
he  may  have  commanded  the  man  to 
arise  and  stand  forth  in  the  midst  (Luke 
() :  8),  when,  seeing  his  intention  to  per- 
form the  miracle,  l,hey  asked  the  ques- 
tion. Their  obiect  was  to  acense  him 
before  the  local  judges,  who  were  doubt- 
less present,  and  probably  identical  with 
the  rulers  of  the  synagogue,  ver.  14. 

11.  12.  Jesus  replies  by  a  pointed 
question,  which  was  really  an  appeal  to 
and  an  argument  upon  their  own  prac- 


A.D.   29. 


MATTHEW    XII. 


166 


'  Deu.  22.  4. 


'ch.  6.  26. 


them,  What  man  shall  there  be  among  you,  that 
shall  have  one  sheep,  and  '  if  it  fall  into  a  pit  on 
tlie  sabbath  day,  will  he  not  lay  hold  on  it,  and 

13  lift  it  out  ?  '"  How  much  then  is  a  man  better  than 
a  shee]) !     Wherefore  it  is  lawful  to  do  well  on  the 

13  sabbath  days.  Then  saith  he  to  the  man,  Stretch 
forth  thine  liand.  And  he  stretched  it  forth  ;  and 
it  was  restored  whole,  like  as  the  other. 


14 


The  Pharisees'  conspiraay  against  Jesus  ;  his  retirement, 
hy  which  a,  signal  prophecy  is  fuljilled. 

Then  "  the  Pharisees  went  out,  and  held  a  council 
[or,  took  council]  against  him,  how  they  might  de- 


ch.  27.  1;  John 
10.39;  11.  53. 


ticc,  to  show  that  it  was  lawful  to  heal 
upon  tlic  Sabbath.  There  was  not  a  man 
among  tliem  that  would  not,  on  the  Sab- 
))ath,  lay  bold  and  lift  out  a  sheep  of  bis 
own  from  a  pit  or  cistern,  dug  in  tlie 
eiirth  for  the  purpose  of  water.  How 
much  then  is  a  man  better  than  a 
sheep  ?  Tlie  argument  is  from  the  less 
to  the  greater,  conelusivo,  and  eoudem- 
natory'of  tlie  inconsistency  of  the  Pha- 
risees in  applying  a  rule  publicly  to  Jesus 
which  they  "did  not  apply  privately  to 
themselves.  They  made  an  exception 
in  favor  of  a  dumb  animal ;  much  more 
should  they  allow  Jesus  to  make  an  e.v- 
ception  in  favor  of  healing  a  diseased 
man.  A  man's  life  and  hapj.auess  were 
surely  far  more  important  than  those  of 
a  sheep.  The  Jews,  in  their  later  tradi- 
tions, and,  as  some  suppose,  on  account 
of  these  very  words  of  Christ,  forbid 
raising  a  sheep  from  a  pit  on  the  Sab- 
bath, declaring  it  to  be  lawful  only  to 
give  necessary  food,  and  straw  to  lie 
upon,  or  to  lay  planks  for  it  to  come  out 
of  the  pit.  According  to  Mark  and 
Luke,  Jesus  also  asks,  ''Whether  it  was 
lawful  on  the  Sabbath  to  do  good  or  to  do 
evil  ?  to  save  life  or  to  destroy  it  ?"  Con- 
victed by  their  own  consciences  tliat  it 
was  lawful  to  do  good,  they  were  silent, 
Mark  3  :  4.  Jesus  concludes  from  their 
own  practice,  and  from  the  obvious  na- 
ture of  the  Sabbath,  wliich  was  designed 
for  the  good  of  man,  that  it  is  lawful  to 
do  well,  to  do  good,  on  that  day,  and 
hence  to  do  this  act  of  mercy,  and  heal 
the  withered  hand  of  the  man  who  was 
now  standing  in  their  midst.  Compare 
tlie  same  argument  substantially  applied 
on  other  occasions,  Luke  13  :  14-17 : 
14:  2-6. 
13.  Jesus  proceeds  at  once  and  per- 


forms the  miracle.  He  does  it,  however, 
without  any  bodily  effort  on  his  part. 
His  adversaries,  therefore,  could  not  ac- 
cuse him  of  laboring  on  the  Sabbath. 
Some  suppose  that  the  healing  was  per- 
formed without  uttering  a  word,  and 
that  Jesus  commanded  the  man  to 
stretch  forth  his  hand,  as  an  evidence  of 
its  being  fully  restored.  It  is  better, 
however,  to  sujjpose  that  the  healing 
took  place  immediately  upon  Jesus's  ut- 
tering the  command  and  the  man  mak- 
ing the  effort  to  obey.  The  faith  of  the 
man  is  thus  brought  into  its  natural  re- 
lation to  his  obedience  and  his  cure.  It 
is  also  in  harmony  with  the  declaration 
which  follows,  "  it  Avas  restored 
whole,  as  the  other  liaiul.  How  re- 
markably does  the  strong  faith  of  the 
njan  contrast  with  the  unbelief  and 
hatred  of  the  scribes  and  Pharisees  1 
The  man  thus  practically  acknowledges 
the  power  and  authority  of  Jesus,  pre- 
ferring him  as  a  religious  guide  to  the 
scribes  and  Pharisees.  Jesus  also  gives 
in  the  miracle  a  practical  evidence  of 
his  authority,  not  only  over  diseases, 
but  as  the  Lord  of  the  Sabbath,  and  of 
the  correctness  of  his  doctrine  and 
practice  in  regard  to  that  day. 

14-21.  The  consequent  conspiracy 
to  destroy  Jesxis  ;  his  ketirement,  yet 
ceaseless,  quiet  working,  l)y  which  a 
signal  propuecy  is  fulfilled.  Mark 
3  :  6-12. 

The  Pharisees  were  baffled  not  only 
with  his  arguments,  but  also  with  the 
fact  that,  by  performing  the  miracle 
without  outward  action,  he  had  deprived 
them  of  all  legal  ground  of  objection. 
They  therefore  went  out  and  held  a 
council,  took  counsel  against  him, 
conferring  one  with  another,  and  with 


1(36 


MATTHEW    XII. 


A.D.   39. 


15  stroy  him.  But  when  Jesus  knew  it^  °  he  withdrew 
himself  from  thence,     p  And  great  multitudes  fol- 

16  lowed  him ;  and  he  healed  them  all,  and  '^  charged 

17  them  that  they  should  not  make  him  known:  that 
it  might  be  fulfilled  which  was  spoken  by  Esaias  the 

18  prophet,  saying,  '  '  Behold  my  servant,  whom  I  have 
chosen;  my  beloved,  '  in  Avhom  my  soul  is  well 
pleased  :  I   will   put   my  spirit  upon  him,   and  he 

19  shall  show  judgment  to  the  Gentiles.  He  sliall 
not  strive,  nor  cry ;  neither  shall  any  man  hear  his 


"Mk.  3.  7,  8;  Lk. 

4.  29-31 ;  John  7, 

1;  10.  39,40;  11, 

53,  54. 
f  ch.  19.  2. 
'ich.  9.  30;   Mk.  a 

12. 
'  Is.  42.  1-A. 
»  ch.  3.  17;  17.5. 


the  Herodians  (Mark  3  :  6),  how  they 
might  destroy  him.  This  is  the  tirst 
mention  of  counsel,  consultatiou,  or 
organized  effort  to  put  Jesus  to  death. 
Tlie  eumity  of  the  Pharisees  now  began 
to  take  detinite,  organized  shape,  aud  the 
greatness  of  it  is  shown  by  their  williug- 
ness  to  unite  with  tlie  court-party  of  He- 
rod in  an  organized  movement  against 
Jesus. 

15.  But  when  Jesus  knew  it. 
Rather,  But  Jesm  knowing  it,  an  act  of  his 
omniscience.  He  knew  what  was  in  their 
hearts,  and  their  plottings  to  take  his 
life.  He  withdrew  from  Capernaum, 
or  the  town  or  city,  where  he  had  just 
performed  the  miracle,  and  indeed  from 
the  cities  of  Galilee  generally,  to  the 
shores  of  tlie  lake  of  Gennesaret, 
Mark  3  :  7.  For  his  hour  had  not  yet 
come  to  suffer  and  die.  So  lie  also  witli- 
drew  in  other  instances,  when  threatened 
with  violence,  John  7:1;  10  :  39,  40  ; 
11 :  5t.  Great  multitudes,  according 
to  Mark  (3  :  7,  8),  from  Galilee,  Judea, 
Jerusalem,  Idumea,  from  beyond  Jor- 
dan and  about  Tyre  and  Sidon,  followed 
him.  It  was  not  from  the  common 
people,  but  from  the  scribes  and  Pliari- 
sees  that  he  withdrew.     Healed  them 

,  all.  All  the  sick  among  them.  All 
'  the  multitude  were  whole  when  the  sick 
■were  healed. 

16.  He  charged  them,  earnestly, 
strictly,  with  the  idea  of  a  severe  rebuke 
in  case  of  disobedience,  not  to  make 
him  known.  The  opposition  of  the 
Pharisees  wai  sufficiently  aroused ;  he 
would  not  have  it  increased  at  present 
by  the  reports  of  the  multitude,  and 
especially  of  those  who  were  healed.  He 
would  make  his  retirement  as  perfect  as 
possible. 

17.  Matthew  states  that  this  was  a  ful- 
fillment of  prophecy,  which  he  freely 
quotes  from  Isa.  43  :  1^,  giving  the 
sense   ratlier  than  the  exact"  rendering 


of  every  word.     As  an  inspired  man, 
he  gives  the  mind  and  meaning  of  the 
Spirit.      He    was    writing    his    Gospel 
specially  for   Jews;    he   therefore  fre- 
quently appeals  to  ancient  prophecies, 
showing  their  fulfillment  in  Jesus.     See 
j  on  ch.  1  :  32.     In  this  instance  it  was 
very    signal    aud    pointed.     The   with- 
drawal of   Jesus  from  observation,  his 
j  gentleness  and  meekness,  his  quiet  and 
!  noiseless  ministry,  and  his  spirituality, 
I  were  directly  opposed  to  Jewish  ideas  of 
j  the  Messiah,  but  answered  exactly  to  the 
prediction  of  Isaiah. 

18.  My  servant.    The  word  thus 
translated  admits  of  the  idea  of  son  as 

I  well  as  servant,  and  is  also  applied  to 
'  Christ,  in  Acts  3  :  13,  26,  and  4  :  27,  30. 
Though  a  son,  betook  upon  himself  the 
form  of  a  servaut,  Phil.  2  :  7.  He  was 
indeed  a  servant  of  Jehovah  in  the 
highest  and  most  honorable  sense. 
Tliere  seems  to  be  in  this  portion  of  tlie 
prediction  a  direct  allusion  to  the  de- 
scent of  the  Spirit  upon  him  at  his  bap- 
tism, and  to  the  words,  "  This  is  my  be- 
loved Son,"  etc.,  uttered  from  heaven 
then  and  at  his  transfiguration.  He 
shall  show  judgment,  etc.  Some 
refer  these  words  t  >  final  judgment  and 
to  Jesus  as  Judge.  It  however  suits  the 
prophecy  and  the  context  better  to  take 
the  word  juch/rtwnt  in  a  Hebraistic  sense, 
of  laic,  statutes,  the  true  reliyion  a^  made 
kuown  in  the  Gospel.  Compare  Deut. 
32-:  4  ;  Jer.  22  :  1.5  ;  Luke  11  :  42.  He 
shall  make  knoimi  the  principles  of  truth 
and  righteousness,  declare  the  true  re- 
ligion, its  laws,  ordinances,  institutions, 
to  the  Gentiles.  This  he  did  through 
his  followers;  who  preached  the  gospel 
to  Gentiles  as  well  as  Jews,  Eph.  2  :  17. 
Many  Gentiles,  however,  doubtless 
heard  him  (Mark  3  :  7,  8)  ;  some  we 
know  with  profit,  ch.  8 :  10  ;  15  :  38. 

19.  His   quiet,   noiseless,    unostenta- 
tious ministrv  foretold.     Here    begins 


A.D.  2y. 


MATTHEW    XII. 


167 


20  voice  in  the  streets.     A  bruised   reed  shall  he  not 
break,  and  smoking  flax  shall  he  not  quench,  till  he 

21  send  forth  judgment  unto  victory.     '  And  in  his 
name  shall  the  Gentiles  trust.' 


Ro.  15.  12: 
11. 10. 


lex 


Healing  of  a  demoniac ;  accusation  of  casting  ont  devils 
hy  Beelzehuh,  and  the  ansicer  of  Jesus. 

22      "  THEN  was  brought  unto  him   one   possessed 


'Lk.  11. 14-23  ;ch. 
9.32;  Mk.  3.  11. 


that  part  of  the  prophecy  to  whose  ful- 
flllnient  Matthew  now  specially  refers. 
He  shall  not  strive.  He  shall  not 
Aviangle,  quarrel,  contend.  Had  he  seen 
tit,  he  could  have  lieaded  a  strong  popu- 
lar party,  been  proclaimed  king,  excited 
insurrection.  Instead  of  this,  he  with- 
drew from  violence,  and  from  scenes 
and  places  where  tunuilts  might  have 
been  excited.  Nor  cry  in  a  noisy, 
turbulent  manner.  He  shall  not  be 
clamorous  like  a  man  of  strife.  He 
shall  not  wrangle  nor  clamor ;  or,  to 
extend  the  ligure,  he  shall  not  fight  nor 
utter  tlie  battle-cry.  Nor  shall  any  man 
hear  his  voice  in  the  streeis,  in 
uttering-  angry  words,  in  sounding  the 
alarm,  in  noisy  contentions,  or  in  rally- 
ing his  followers  in  sedition.  He  shall 
not  only  be  modest  and  peaceful  in  hi.s 
conduct  and  bearing,  but  also  in  the  ex- 
tension of  his  kingdom,  Avhich  sliall 
partake  of  a  like  sjiirit  and  nature. 

30.  A  bruised  reed,  cane  or  cala- 
mus, a  plant  with  a  jointed,  hollow 
stalk,  growing  in  wet  ground,  fi-ail, 
easily  shaken  and  broken.  The  reed 
here  is  bi-^med,  broken  tof/ether,  but  not 
entirely  broken  otf.  The  smokiniE^ 
flax*  The  smoking  lamp- wick,  wliich 
was  made  of  flax.  The  bruised  reed 
represents  the  weak,  oppressed,  and 
afflicted,  especially  those  burdened  with 
sin  and  broken  in  spirit.  The  smoking 
flax,  the  lamp-wick  not  burning  l)ut 
merely  smoking,  represents  tlic  spiritual 
life  almost  extinguished  and  ready  to 
die.  Rev.  3  :  2.  Jesus  wa-^  gentle  and 
compassionate.  He  did  not  break  the 
reed  already  nearly  broken  olf.  He  did 
not  carry  on  tiie  work  of  desti-uetion 
and  crush  it,  entirely  break  it,  but  dealt 
tenderly  with  the  broken-hearted,  the 
humble,  the  penitent,  and  the  atfiicted. 
Neither  did  he  quench  or  extinguisli  | 
the  feeblest  beginninsrs,  or  the  smallest 
spark  of  grace  in  the  soul,  but  rather 
elierished  it  and  supi^lied  it  with  grace 
as  with  oil.     Compare  Isa.  61  :  1-3.     Al- 


ford  says  on  this  verse,  "A  proverbial 
I  expression  for  'He  will  not  crush  the 
I  contrite  heart,  nor  extinguish  the  slight- 
est spark  of  repentant  feeling  in  the 
sinner.'  "  His  disciples,  too,  were  but 
babes  in  spiritual  knowledge  and  ex- 
perience. He  would  in  retirement 
strengthen  their  graces,  which  could  not 
yet  well  endure  greater  opposition  from 
the  religious  and  political  leaders  of  the 
people.  The  prophecy  had  a  striking 
fulfillment  in  them. 

Judgment   unto  victory.     Shall 
make  the  i)rinciples  of  truth  and  righte- 
ousness successful  and  victorious,  in  in- 
;  dividual  behevers  and  in  the  world.    This 
!  successful  issue  is  to  be  brought  about  in 
I  the  mild,  gentle,  and  spiritual  manner 
just  described.      Not  by  might  nor  by 
:  power,  but  by  the  Spirit  of  the  Lord, 
Zeeh.  4  :  6.     Not  by  meat,  drink,  and 
ceremonies,  but  by  righteousness,  peace, 
and  joy  in  the  Holy  Spirit,  Rom.  14  :  17. 
Not  by  military  power  or  physical  com- 
l)ulsion  ;  for  his  kingdom  is  not  of  this 
world ;    if  it  was,   then  would  his  sei-- 
vants  fight,  John  18  :  36.     He  conquers 
and  rules  in  the  heart  by  the    Spirit 
and  bv  love,  1  John  4  :  19 ;  1  Cor.  2  : 
l;i-lH.' 

21.  An  abbreviation  and  paraphrase  of 
Isa.  42  :  4.  The  words  in  the  original 
])rophecy,  TJie  ules  shall  wait  on  thy  law, 
are  equivalent  to  In  his  name  shall 
the  Gentiles  trust;  for  ides  means 
flistaitt  iiation.-<,  (Tentiks,  and  to  wait  on 
his  law  is  indeed  to  trust  in  his  name, 
hopefully.  Hope  is  a  better  translation 
than  trust.  Compare  Rom.  15  :  12. 
Hoping  for  his  instruction  and  guid- 
ance. There  is  no  article  before  (ientiles 
in  the  original.  The  mild  and  gentle 
sway  of  Jesus  shall  extend,  and  nations, 
remote  as  well  as  neiir,  (ientiles  in  prene- 
ral,  shall  hope  in  him  as  their  Retleemer. 
22-:i7.  Casting  oit  a  demon,  which 

LED  to  the  (HAKGE  OF  CONFEDEKACY 

WITH  Beelzebub,  and  the  discourse 
OF  Jesus  thereon.     The  increasing  en 


168 


MATTHEW    XII. 


A  D.  29. 


with  a  devil,  blind,  and  dumb :  and  he  healed  him, 
insomuch  that  ^  the  blind  and  dumb  both  spake 
and  saw. 

23  And  all  the  people  were  amazed,  and  said,  y  Is 

24  not  this  the  son  of  David  ?  ^  But  when  the  Phari- 
sees heard  it,  they  said,  This  fellow  doth  not  cast 
out  devils,  but  by  "  Beelzebub,  the  prince  of  the 
devils. 

2r)  And  Jesus  ''  knew  their  thoughts,  and  said  unto 
them,  "  Every  kingdom  divided  against  itself  is 
brought  to  desolation ;  and  every  city  or  house  di- 


Is.  32.  3, 4. 


Tch.  21.  9;  22.   - 
43 ;  John  7.4(V42. 

'Mk.3.2a-30:LK. 
11.  15. 

»ver.  27:  2  Ki.  1 

3. 
•>  ch.  9.  4. 
<=  Is.  19.  2,  3 ;  Gal. 

5.  15. 


mity  of  the  Jews  is  exhibited,  Marie  3  : 
19-30 ;  compare  Luke  11 :  14r-2'^. 

33.  Then.  This  is  to  be  taken  inde- 
finitely. In  that  2xriod,  while  Jesus  wa-s 
i|uietly  doing  his  work  and  avoiding  n'>- 
toriety.  One  possessed  with  a  de- 
vil, a  demon  blind  and  dumb. 
Blindness  and  dumbness  are  here  con- 
nected with,  and  were  probably  occa- 
sioned by,  demoniacal  possession,  like 
that  recorded  in  ch.  9  :  33.  This  is  the 
only  instimce  recorded  of  possession  of 
a  demon  and  blindness  together.  By 
comparing  these  with  the  account  of 
the  deaf  man  in  Mark  7  :  33-3.5,  we  may 
see  the  distinction  between  diseases  con- 
nected and  occasioned  by  demons  and 
those  that  are  not.  See  also  on  4  :  34. 
He  healed  him,  so  that  the  blind  and 
dumb  both  spoke  and  saw.  This  was  a 
great  miracle  in  itself,  being  a  compli- 
cated disease.  The  special  object  of  re- 
cording it  here  seems  to  be  to  show  its 
eSect  iu  arousing  and  developing  the 
liatred  of  the  Pharisees,  and  to  give 
Christ's  discourse  to  them. 

33.  All  the  people,  all  the  multi- 
tudes, were  amazed,  tilled  mth  won- 
der and  astonishment,  so  as  to  be  in  a 
measure  beside  thenfiehvu.  Their  astonish- 
ment was  aroused  by  witnessing  not  only 
his  healing  a  disease  so  complicated  and 
desperate,  but  especially  his  power  over 
the  demon  that  possessed  the  man  and 
occasioned  the  disease.  Is  not  this, 
etc.  V  Rather,  Is  this  the  sou  of  David, 
the  Messiah  V  See  on  ch.  9  :  37.  The 
form  of  the  question  in  the  original  is 
one  of  doubt  and  surprise,  of  belief 
contending  with  unbelief.  They  were 
staggered  at  witnessing  such  power. 
Jesus,  in  his  quiet  and  unassuming  man- 
ner, was  altogether  different  from  their 
ideas  of  the  "Messiah;  yet  did  he  not 
show  the  power  and  give  a  striking  evi- 


dence of  the  Messiah  ?  They  could  nei- 
ther affirm  directly  nor  deny.  In  their 
excited,  amazed,  and  confused  state  of 
mind,  they  ask  a  question  implying 
strong  conviction,  yet  remaining  doubt. 

34.  The  Pharisees.  They  were 
scribes,  as  Mark  informs  us  (ch.  3  :  33), 
who  had  come  down  from  Jerusalem ; 
they  had  probably  come  to  Galilee  to 
watch  the  movements  of  Jesus.  They 
heard  the  question  of  the  multitude ; 
possibly  it  was  propounded  to  them. 
This  fellOAV.  This  one,  this  man. 
There  is  nothing  necessarily  contemptu- 
ous iu  the  original.  Beelzebub.  Jjcel- 
zebul,  a  name  applied  to  Satan  (ver.  30), 
and  immediately  explained  as  prince  of 
devils,  chief,  ruler,  presider  over  de- 
mons, ch.  9 :  34.  He  is  also  called  "  prince 
of  this  worid  "  (John  13 :  31 ;  14 :  30 ;  16  : 
11),  and  "  prince  of  the  power  of  the 
air,"  Eph.  3  :  3.  See  further  on  ch.  10  : 
35.  The  Pharisees  were  compelled  to 
acknowledge  superhuman  power;  but 
in  their  hatred  tliey  would  not  acknow- 
ledge it  as  the  power  of  God.  They 
choose,  therefore,  the  fearful  alternative 
of  ascribing  it  to  the  powers  of  dark- 
ness, and  alleo-ing  that  he  was  in  league 
with  the  Devil,  the  prince  of  demons. 

35.  Kne^v  their  thoughts.  The 
Pharisees  had  said  this,  not  in  the  hear- 
ing of  Jesus,  but  to  some  of  the  multi- 
tude. But  Jesus  knew  their  words  and 
their  thoughts,  their  malignant  feelings, 
intentions,  and  purposes,  Luke  11  :  15, 
17.  He  replies  to  Ihe  infamous  charge, 
tirst  by  showing  its  absurdity.  Satan 
would  "not  tight  against  himself,  and  de- 
stroy his  own  power  and  kinsjdom.  A 
kingdom  must  have  unity,  or  it  will  be 
destroyed.  If  it  is  divided  against  itself, 
rent  by  internal  strifes,  it  will,  such  a 
state  of  thintrs  continuing,  be  brought 
to    desolation.      So  of  any    city,    or 


A.D.  29. 


MATTHEW    XII. 


169 


26  vided  against  itself  shall  not  stand :  and  if  Satan 
cast  out  Satan,  he  is  divided  against  himself;  how 

27  shall  then  his  kingdom  stand?     And  if  I  by  Beel- 
zebub cast  out  devils,  '^  by  whom  do  your  children    "  ig'^jglfy ' '^ ' ■'^'^' 
cast  them  out  ?  therefore  they  shall  be  your  judges. 

28  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then 


house,    family;    it    can    not   stand, 

be  made  to  stand,  or  be  estalilislied.  A 
kingdom,  city,  or  house,  thus  divided, 
would  indeed  be  arrayed  ajrahist  its  own 
existence,  and  hence  must  fall. 

36.  So  if  Satan  cast  out  Satan,  if 
I,  as  a  representative  of  Satan,  or  if  Sa- 
tan through  me,  cast  out  demons,  the 
representatives  of  Satan  in  men,  then  he 
is  divided  against  himself,  he  is 
destroyinj;  his  own  power;  then  the 
kingdom  of  darkness  has  lost  its  unity 
agamst  the  kingdom  of  light,  Satan  is 
opposing  and  lighting  against  himself. 
It  is  here  recognized  that  Satan  has  a 
kingdom,  but  being  a  usurper,  he  is  ne- 
ver called  a  Icing.  Hatred  and  strife  in- 
deed prevail  in  his  kingdom,  but  there 
is  among  the  devil  and  all  his  subjects  a 
unity  in  their  enmity  to  God  and  men, 
and  "neither  he  nor  they  will  deliver  any 
from  their  cruel  tyranny.  Should  Satan 
turn  against  himself,  he  would  lose  his 
distinctive  character,  and  be  for  God  and 
man,  and  not  against  them. 

27.  Jesus  proceeds  to  a  second  argu- 
ment, derived  from  a  similar  power, 
which  the  disciples  of  the  Pharisees  pro- 
fessed to  exercise,  by  which  their  base 
charge  is  made  to  recoil  upon  them- 
selves. Your  children.  Not  the 
Apostles;  for  they  professed  to  derive 
their  power  from  Jesus,  and  the  Phari- 
sees woi;ld  naturally  refer  their  power 
to  the  same  agency  as  that  of  their  Mas- 
ter. But  rather  the  disciples  of  the 
scribes  and  Pharisees,  the  Jewish  exor- 
cists, who  pretended  to  expel  evil  spirits 
bj'  certain  incantations,  prayers,  and  ce- 
remonies. The  innvi  father  and  children 
were  a.piilied  respectively  to  teachers 
and  pupils.  See  2  Kings  2  :  3,  12 ;  13  : 
14.  Doubtless  some  of  their  own  chil- 
dren professed  to  exercise  this  power. 
In  Acts  19  :  13-17  we  have  an  account  of 
some  of  these  exorcists  at  Ephesus, 
among  whom  were  the  seven  sows  of  one 
Sceva,  a  Jewish  chief  priest.  From  Jo- 
sephus  (Antiq.  viii.  2,  5,  and  Jewish 
War,  vii.  6,  3)  we  also  learn  that  there 
were  among  the  Jews  persons  who  pro- 

»  15 


fessed  to  cast  out  demons  by  the  use  of  a, 
cei-tain  root,  and  by  certain  formulas 
and  incantations,  which  were  ascribed  to 
Solomon  as  their  author.  The  language 
of  Jesus  does  not  necessarily  implj'  that 
they  really  did  cast  them  out'  The'argu- 
ment  is :  Your  children  profess  to  cast  out 
demons  as  well  as  I;  M'hy  ascribe  my 
power  to  Satanic  influence  and  not 
theirs  ?  If  I  ciist  out  demons  by  Beelze- 
bul,  do  not  your  own  disciples  and  ex- 
orcists also  ?  They  therefore  shall  be 
your  judges,  shall  convict  you  of  in- 
justice and  maliciousness  in  ascribing 
to  nie  collusion  with  Satan,  when  you 
ascribe  no  such  thing  to  them. 

28.  Having  shown  the  absurdity  of 
their  charge,  and  their  inconsistency  and 
maliciousness  in  making  it,  Jesus  now 
presses  home  the  only  remaining  alter- 
native, that  he  cast  out  demons  through 
the  Spirit  of  God.  Spirit  of  God. 
These  words  are  emiihatic  in  the  origi- 
nal. But  if  I  through  the  Spirit  of  (iod 
cast,  etc.  Luke  says  (ch.  11  :  20),  But 
if  I  with  the  finger  of  God,  etc.  Not 
through  an  influence  merely,  but 
through  the  personal  Sjiirit*  that  was  in 
him,  his  own  personal  divinity.  Since  it 
is  evident  that  I  do  not  cast  out  demons 
through  the  prince  of  demons,  therefore 
I  must  cast  them  out  througli  the  king 
of  heaven ;  and  if  so,  then  the  kingdom 
of  God  (see  on  ch.  3  :  2)  is  come  unto 


*  Some  suppose  the  third  person  of  the 
Godhead  is  here  meant,  in  support  of  which 
view  they  quote  John  3  :  34.  To  nie,  how- 
ever, it  seems  that  the  reference  is  made 
rather  to  the  absolute  Spirit  of  him  who  la 
Spirit  (John  4  :  2(i),  irrespective  of  the  per- 
sons in  the  divine  nature.  This  accords 
with  the  corresponding  phrase  in  Luke, 
"  finsrer  of  God,"  the  actual  power  of  God 
himself,  without  distinct  reference  to  the 
person  of  the  Godhead  e.xercisine;  it.  Com- 
pare Exod.  8  :  19  If.  however,  it  be  asked, 
Throu£;h  what  person  o*"  that  absolute  Spirit 
did  Jesus  cast  them  out  ?  it  must  be  answer- 
ed emphatically,  Throufrh  the  Second  Per- 
son. Jesus  performed  miracles  through  his 
own  divine  power,  John  2  :  11 ;  15  :  24; 
Matt.  10 : 1. 


170 


MATTHEW     XII. 


A.D.   29. 


2'.)  '  tlie  kingdom  of  God  is  come  unto  you.  '  Or  else, 
how  can  one  enter  into  a  strong  man's  house,  and 
spoil  his  goods,  except  lie  first  bind  the  strcjug  man  ^ 

:>0  and  then  ?  he  will  spoil  his  house.     ^  He  that  is  not 


'  eh.  3,3;  Dan.  2. 
44:  T.  14;  Lk.  1. 
:'.4;    17.    20,    21: 
Col.  1.  1.3. 
f  Lk.  11.  -^-23. 
T    ,         ,  ,  ,  ^1  John  3.  8: 4. 4. 

With  me  IS  against  me;  and  he  tiiat  gathereth  not    >■  ch.e.ii;  Jos. 24. 


with  me  scattereth  abroad. 
:!1       Wherefore  I  say  unto  you,  'All  manner  of  sin  and 
blasphemy  shall   be   forgiven  unto  men:    but  the 
blasphemy  against  the  Holy  Ghost  shall  not  be  for- 


15;  Mk.  il.  40;  3 
Cor.  6.  1.5,  16. 
Mk.  3.  38,  i9 ;  1 
John  1.  7-9. 


you,  or  rather  is  come  near  to  you,  or 
upon  you,  with  probably  an  idea  of  sud- 
denness and  surprise.  Jesus  cast  out  de- 
vils with  a  word,  not  by  incantations, 
roots,  and  ceremonies,  as  the  exorcists 
professed  to  do.  The  Pharisees  were  com- 
pelled to  acknowledge  a  superhuman 
1  lower,  and  by  the  argument  of  Jesus 
could  not  escape  the  conclusion  that  it 
was  through  the  Spirit  of  God  himself. 
Such  manifestations  of  God's  power  and 
presence  were  an  evidence  of  the  pre- 
sence of  the  Messiali's  kingdom  on 
earth,  however  sudden  and  surprising  it 
might  be  to  them.  This  reference  to  the 
Spirit  of  God  prepares  the  way  for  speak- 
ing on  blasphemy  against  tlie  Holy  Spi- 
rit. 

39.  Jesus  gives  another  illustration 
which  still  furtlier  clinches  the  conclu- 
sion he  had  arrived  at,  and  showing  from 
the  nature  of  the  case  that  he  was  the 
opposer  of  SatJin  and  sui)erior  to  him 
and  all  his  hosts.  Or  else.  Simply,  or  ; 
t'lsfi  not  l)eing  in  the  original.  Stroiis: 
man.  Not  strong  one,  referring  t.) 
Satan,  as  some  have  supposed,  l)ut 
sfroHff  inan,  referring  to  what  occurs 
among  men.  The  illustration  is  drawn 
from  life.  A  strong  man's  liouse  is  enter- 
ed and  plundered,  not  by  himself  or 
friends,  but  by  an  enemy,  wiio  is  stronger 
than  he,  who  first  binds  him,  and  then 
spoils  his  goods,  Luke  11 :  21,  22.  So  the 
casting  out  of  demons  by  Jesus  proves 
that  he  is  an  enemy  of  the  Devil,  and  su- 
perior to  him.  Spoil  his  §:oods,  his 
instruments,  tools,  agents.  Thus  Jesus 
did  in  casting  out  demons.  The  only 
conclusion  then  was,  that  Satan  himself 
was  overpowered  and  conquered,  cast 
out  and  judged,  John  12  :  31;  16:  11; 
Luke  10  :  18. 

30.  This  conflict  existing  between  Je- 
sus and  Satan,  between  the  kingdom  of 
light  and  the  kingdom  of  darkness,  Je- 
sus now  states  that  there  can  be  no  neu- 
trality, that  he  that  is  not  Avith  me 


is  against  me.  This  suited  the  vari- 
ous classes  of  his  hearers,  many  of  whom 
were  either  secret  enemies,  or  undecided 
and  wavering  or  timid  friends.  There 
can  be  no  middle  ground.  Gathereth 
not — scattereth  abroad.  An  allu- 
sion to  harvesting.  Ulirist  and  his  dis- 
ciples gather  in  the  harvest  of  souls, 
while  all  who  gather  not  with  them, 
like  ravagers  of  tields,  scatter  the  har- 
vest abroad  from  Christ.  He  that  does 
not  take  part  with  Christ  must  take 
part  with  Satan.  The  converse  of  this 
saying  is  true  (Mark  9  :  40;  Luke  9 :  50) ; 
for  since  there  is  no  neutrality  in  reli- 
gion, he  that  is  not  really  against  Christ 
is  f(jr  liim.  See  farther  on  Mark  9  :  40. 
31.  Jesus,  having  shown  by  an  irresisti- 
ble course  of  argument  that  he  cast  out 
demons  by  the  power  of  his  own  iu- 
dwelling  divinity,  and  that  tlie  Pharisees 
in  opposing  him  were  themselves  of  the 
kingdom  of  darkness,  now  as  a  faithful 
teacher  warns  them  against  blaspheming 
tlie  Holy  Spirit,  which  they  were  in  dan- 
ger of  committing.  I  say  unto  you. 
A  solenm  and  aiitlioritative  expression 
often  used  by  our  Savior  when  he  was 
about  to  utter  a  momentous  truth,  or  to 
reveal  some  new  fact  to  men,  ch.  5  :  20, 
28,  34 ;  6:2;  18  :  10,  etc.  The  declara- 
tion which  follows  was  most  solemn, 
and  contained  a  truth  never  before  re- 
vealed :  Tfterefore  /,  the  Messiah,  as  my 
miracles  abundantly  prove  me  to  be,  say 
unto  you,  ate.  Blasphemy.  The  word 
thus  translated  jirimarily  means  speak- 
ing evil,  reviling,  slandering.  Among 
the  heathen,  speaking  evil  of  gods  was 
common  as  well  as  of  men,  and  but  lit- 
tle thought  of.  But  among  the  Jews, 
reviling  the  one  true  God  was  regarded 
as  a  terrible  and  capital  crime.  Hence 
the  word  in  Scripture,  when  applied  to 
God,  took  upon  itself  the  stronger  mean- 
ing of  blasphemy,  the  speaking  irreve- 
rently and  impiously  to  God,  or  of  God, 
or  of  sacred  things.  As  revilina:  a  fellow- 


A.D.  29. 


MATTHEW     XII. 


Ill 


man  presupposes  a  malicious  purpose, 
BO  blasphemy  presupposes  iin  impious 
inteution  to  detract  Iroin  the  glory  of 
God,  and  to  alienate  the  niind.->  ot  others 
from  the  love  and  reverence  of  God. 
Wherever  it  is  spoken  of  in  Scripture,  it 
is  also  connected  with  oral  utterance. 
An  idea  of  this  sin  may  be  gained  from 
Lev.  24  :  10-16,  where  the  sou  of  an  Is- 
raclitish  woman  blasphemed  the  name 
of  Jehovah,  vented  against  him  abuse 
and  imprecations,  and  lie  was  stoned  to 
death.  It  was  a  most  heinous  sin,  and 
indeed  amounted  to  treason  under  the 
theocracy.  Another  instance  of  blas- 
phemy is  recorded  in  3  Kings  18  :  28-8.5; 
19  :  6,  where  Rabshakeh  nialiciously  re- 
viled Jehovah  and  his  perfections,  put- 
ting him  on  a  level  with  the  gods  of  the 
surrounding  nations,  and  endeavored  to 
lessen  the  reverence  and  trust  of  the 
Jews  in  him  as  the  one  true  living  God, 
2  Kings  19  :  4.  Thus  also  in  Rev.  16  : 
10,  11,  when  the  fifth  angel  had  poured 
his  cup  on  the  throne  of  the  beast,  his 
kingdom  was  darkened^  and  they  gnaw- 
ed their  tongues  and  bJaxphemed,  in  their 
rage  gave  vent  to  the  most  malicious 
and  impious  reproaches  against  the  God 
of  heaven,  because  of  their  pains  and 
sores. 

We  may  conceive  of  a  gradation  of 
blasphemy  in  this  passaw,  the  highest 
being  that  against  the  Holy  Spirit,  as 
God  convicting,  renewing,  and  sanctify- 
ing. Next  to  tills  is  that  against  the  Son, 
iis  God  manifested  in  the  flesh  in  the 
work  of  redemption.  And  lower  still 
against  the  Father,  as  God,  the  great 
original  source  of  love  and  mercy,  or,  as 
Whcdon  styles  him,  the  original  hack- 
ground  of  Deity.  And  lowest  of  all, 
sjieaking  reproachfully  of  sacred  things, 
1  Tim.  6:1;  Tit.  2 :  5.  Jesus  declares 
that  all  h-in  and  blasphemy,  except  the 
blaspliemy  against  the  Holy  Spirit,  sliall 
be  forgiven  ;  that  is,  upon  repentance  ; 
they  are  pardonable,  and  all  shall  be  for- 
given in  different  individuals. 

What,  then,  is  blasphemy  against 
the  Holy  Spirit  ?  It  can  not  be  mere 
continued  opposition  to  tlie  Gospel,  ob- 
stinate impenitence,  or  tinal  unbelief; 
for  this  is  not  specitic  enough ;  and  be- 
sides, on  the  same  principle  that  this  is 
regarded  unpardonable,  every  sin  might 
be  styled  unpardonable  if  the  individual 
continues  to  indulge  in  it.  The  sin, 
however,  was  of  a  special  kind,  and 
seems  to  have  been  willfully  maligning 
and  vilifying-  the   Holy    Spirit.      This 


seems  evident  from  the  context.     The 

Pharisees  had  attributed  the  power  of 
Jesus  to  his  being  in  colleague  with  Sa- 
tan, and  had  useci"  the  contemptuous  and 
opprobrious  term,  Beclzebul,  and  had 
also  said,  "He  hath  an  unclean  s}  irit," 
Mark  3  :  30.  They  were  guilty  in  this 
of  blasphemy  against  the  Son,  and  espe- 
cially his  divine  nature.  He  warns 
them,  therefore,  that  but  a  step  further 
and  their  sin  would  be  unpardonable. 
The  sin,  however,  implies  a  date  of  heart, 
malignant  and  willful  opposition  to  the 
Spirit.  Thus  the  Pharisees,  surrounded  ' 
with  abundant  evidence  that  Jesus  was 
the  Son  of  God,  exercised  a  malignant 
and  willful  opposition  to  him,  ver.  28. 
Their  abusive  language,  under  these  cir- 
cumstances, an  index  of  the  malignity 
within,  Avas  blasphemy  against  the  Son. 
So  in  regard  to  blaspht'niing  against  the 
Spirit,  there  must  be  a  knowledge  and 
a  full  intention.  It  can  be  committed 
therefore  only  where  a  person  is  sur- 
rounded with  the  evident  manifestations 
of  the  Spirit,  and  under  his  influence; 
where  lie  knows  and  is  convicted  that  it 
is  the  Spirit,  and  yet  in  his  opposition 
he  maliciously  and  willfully  maligns  and 
traduces  the  Spirit.  Compare  1  Tim.  1 : 
13,  where  Me  learn  that  Saul  of  Tarsus, 
the  bloftphcwe);  obtained  mercy  because 
he  did  it  ignorantly  in  unbelief.  The  sin 
is  more  aggravated  than  grieving  the 
Spirit,  Eph.  4  :  30;  it  is  the  extreine  and 
highest  foi-m  of  resisting  the  Spirit, 
Acts  7 :  51.  It  is  without  doubt  the  sin 
unto  death  (1  John  5  :  15),  and,  in  an 
aggravated  form,  is  refei-red  to  in  Heb. 
10  :  29  as  doing  despite  unto  the  Spirit 
of  grace.  Compare  Heb.  6  : 4-8 ;  2  Tim. 
3:8;  Jude  4,  12,  13. 

Since  God  comes  to  the  hearts  of  men 
only  as  the  Holy  Spirit,  sins  against  the 
Spirit  are  the  most  heinous,  being  the 
most  directly  against  God,  and  blasphe- 
my against  him  the  extreme  of  all  sin. 
It  is  an  insult  which  alwaj-s  oversteps 
that  line  between  God's  patience  and  his 
wrath,  ■which  results  in  incorrigible  hard- 
ness of  heart  and  in  the  departure  of  the 
Spirit  forever.  Hence  it  is  a  sin  which 
both  from  its  nature  and  the  consequent 
final  departure  of  the  Spirit  can  never 
be  forgiven.     Omit,  unto  men. 

32.  This  verse  is  explanatory  of  the 
preceding  verse ;  the  statement  is  re- 
peated with  emphasis,  and  blasphemy 
against  the  Spirit  compared  with  that 
against  the  Son  of  Man.  It  was  the 
more  necessary  to  bring  these  two  kinds 


172 


MATTHEW     XII. 


A.D.   28 


32  given  unto  men.     And  whosoever  ''  sijcaketh  a  word   "^  ch.  11.19;  13. 55 

°      -  -       ~  -  ^ John  7.  12.  52. 

'  Lk.  23.  34;  Ac.  3 

14,  15,  19;  1  Tiin 

1.  i:^. 
'"  th.      7.      lfi-20 

John  15.  4-7. 
"  Jam.  3.  12. 
"  ch.  3.  7. 
p  1  Sam.  W.  13  ;  Is 

32.  6 ;  Jam.  3.  5 


against  the  Son  of  man,  '  it  shall  be  forgiven  him : 
but  whosoever  speaketh  against  the  Holy  Ghost,  it 
shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come. 

Either  make  the  tree  good,  and  '"  his  fruit  good  ; 

or  else  make  the  tree  corrupt,  and  his  fruit  corrupt : 

34  for  "  the  tree  is  known  by  Ms  fruit.     O  "  generation 

of  vipers,  p  how  can  ye,  being  evil,  speak  good 


33 


of  blasphemy  into  prominence  since 
tliey  are  especially  connected  with  the 
new  dispensatiDn.  Speaketh  a  word 
— speaketh  against,  tliat  is,  blasplie- 
moiisly.  The  language  here  is  to  be  in- 
terpreted by  the  preceding  verse,  and 
evidently  refers  to  blasphemy.  It  must 
be  borne  in  mind  that  the  word  trans- 
lated blmphenu,  primarily  means  to  iqmik 
evil  qf\  to  rail  at,  to  slander.  And  it  is 
worthy  of  notice  that  this  sin  against 
tlie  Spirit  is  always  connected  with 
sp^^aking,  oral  utterance  —  tliat  malig- 
nity which  tinds  vent  in  blasphemous 
language.  Son  of  Man.  The  Messiah, 
the  second  person  of  the  Trinity,  vailed  in 
human  tiesli  and  in  humiliation,  Phil.  2  : 
0-8;  see  eh.  8  :  20.  His  divine  charac- 
ter might  be  more  easily  overlooked 
than  after  his  resurrection.  Blasphemy 
against  him  was  therefore  less  heinous 
than  now.  But  the  same  is  true  of 
blasphemy  against  the  Spirit ;  for  his 
power  was  also  less  manifest  before  tlie 
day  of  Pentecost  than  since.  As  the 
truth  then  uttered  wa^  intended  not 
merely  for  that  particuhir  oceasiDn,  Imt 
for  the  whole  gospel  dispensation,  we 
must  regard  it  as  referring  to  Christ 
and  the  Holy  Spirit,  the  second  and 
third  persons  of  the  Godhead. 

The  reason  why  l)lasi)hemy  against 
the  Spirit  is  greater  than  that  against 
the  Son,  mu-it  be  found  in  the  closer 
relation  of  tlie  Spirit  to  man  in  bring- 
ing truth  to  tlie  heart,  in  conviction 
and  in  regeneration.  Yet  since  this 
truth  presents  Christ,  it  is  difficult  to 
conceive  how  an  individual  can  commit 
blasphemy  against  the  Holy  S[>irit  witli- 
out  committing  blasphemy  also  against 
the  Son.  If  the  latter  suggestion  be 
true,  then  we  get  a  glimpse  at  the  fact 
that  blasphemy  against  the  Holy  Spirit, 
though  the  great  fatal  and  unpardona- 
ble crime,  is  generally  complicated  witli 
other  sins,  is  tlie  result  of  some  previous 
course  of  sin,  and  is  inseparably  con- 


nected with  willful  malignity  and  obdu- 
racy of  heart. 

Neither  in  this  world,  etc.  The 
phrases,  thi'i  icorkl,  and  the  world  to  come, 
generally  signitied,  among  the  Jews,  be- 
fore and  after  the  Messiah,  and  hence 
the  idea  conveyed  to  the  Jewish  mind 
by  the  language  of  Jesus  was,  that  he 
who  committed  this  sin  against  the  Spi- 
rit shall  never  be  forgiven.  The  New 
Testament  idea  of  the  phrases,  however, 
is  equivalent  to  the  present  and  the  future 
life,  time  and  eternitv.  See  Mark  10  : 
30  ;  Luke  20  :  3-1,  35;  'Tit.  2  :  12.  Whe- 
ther we  take  the  Jewish  or  the  Gospel 
idea,  the  conclusion  is  the  same,  namely, 
that  which  is  so  clearly  expressed  in 
Mark  3  :  29,  "Hath  never  forgiveness, 
Init  is  in  danger  of  eternal  damnation." 

33.  Jesus,  having  shown  the  fallacy 
and  absurdity  of  their  wicked  charge, 
and  warned  them  of  lilaspheming 
against  the  Holy  Spirit,  admonishes 
tiieni  by  enforcing  the  v.ell-known  prin- 
ciple that  profession  and  practice  should 
agree.  Truth  liere  is  indeed  a  two- 
edged  sword,  cutting  both  ways,  in  refe- 
rence to  Jesus  and  in  reference  to  the 
Pharisees.  Do  not  pretend  to  be  right- 
eous when  your  charges  against  me  are 
so  fallacious  and  wicked ;  see  that  your 
own  hearts  and  charactei"s  are  good,  and 
then  will  your  fruits  be  good ;  be  honest 
and  consistent,  one  thing  or  the  other, 
both  in  profession  and  practice.  And 
in  regard  to  me,  exercise  the  same  ho- 
nesty and  consistency  :  either  admit  that 
my  good  works  have  a  good  origin,  or 
else'  show  that  both  the  origin  and 
works  are  bad.  For  the  tree,  the 
heart,  the  character,  the  man,  is  known 
by  his  fruit,  by  his  worlcs,  by  his  con- 
versation, conduct,  and  practice.  See  on 
ch.  7  :  l(>-20. 

34.  Jesus  now  addresses  the  Pharisees, 
pointedly  indicating  their  character 
which  had  been  implied  by  his  ]irevi()us 
discourse.     They  are  a  generation  of 


A.D.  28. 


MATTHEW    XII. 


173 


things  ?  1  for  out  of  the  abundance  of  the  heart  the 
oo  mouth  speaketh.     '  A  good  man  out  of  the  good 

treasure  of  the  heart  bringetli  fortli  good  things: 

and  an  evil  man  out  of  tlie  evil  treasure  bringeth 
86  forth  evil  things.     But  I  say  unto  you,  That  *  every 

idle  word  that  men  shall  speak,  they  shall  give  ac- 

37  count  tlmercof  in  the  day  of  judgment.  For  by  thy 
words  tliou  shalt  be  '  justitied,  and  by  thy  words 
thou  shalt  be  condemned. 

The  Phariiees  demand  a  sign;  the  reply  of  Jesus. 

38  "  Then  certjxin  of  ilie  scribes  and  of  the  Pharisees 


1  ch.  15.  18.  19. 
'  ch.  l.^  52  ;  Ps.  37. 

30.  31 ;  Col.  4.  6. 
«  Ecc.    12.    14 ;     1 

Tim.  5.  13. 


Pro.  13.  3;  Ro. 
10.  10;  Jam.  2. 
21-25. 


Lk.  11.  16,  29-32. 


vipers,  bruod  of  vipers,  deceitful  and 
miilii^naut  persons ;  hj^pocritical,  and 
holding  pernicious  doctrines  and  princi- 
ples; "the  poison  of  asps  was  under 
their  lips,"  and  hence  by  tlieir  doctrines, 
influence,  and  slandering  words,  tlicy 
were  poisoning  the  minds  of  the  people, 
aud  prejudicing  them  against  the  Mes- 
siah. They  were  evidently  of  the  xecd 
of  the  serix7it  (Gen.  3  :  1.5),  and  in  tlieir 
natures  opposed  to  Christ,  the  saxl  of  the 
woman.  The  merciful  Redeemer  is  com- 
pelled in  faithfulness  to  use  the  same 
designation  as  did  John.  Sec  on  ch.  3  : 
7.  How  can  ye  ?  It  is  impossible 
that  ye  being  evil,  malignant,  wicked, 
and  dei'/i-aved  iu  heart,  and  full  of  hatred 
to  Christ  and  the  truth,  should  speak 
a;ood  things ;  for  out  of  the  abun- 
dance, tht!  overflowing  of  the  heart, 
tlie  inward  dispositions  and  feelings, 
whether  good  or  bad,  the  mouth  speak- 
eth. Language  is  the  overflowing  of  the 
soul,  and  naturally  indicates  its  state  and 
condition,  ch.  15  :  18 ;  Rom.  10  :  9 ;  2 
Cor.  4 :  13. 

'So.  The  truth  just  announced  is  fur- 
ther illustrated  both  in  regard  to  good 
and  bad  men.  A  good  man.  Rather, 
Theqo<xlmau  ;  so  also  the  cril  niaii.  Of 
the  heart  is  not  in  the  original,  accord- 
ing to  the  Itest  manuscripts  ;  it  is  sim- 
ply, out  of  the  good  treasure.  Trea- 
sure means  .sto/w,  any  thing  laid  up,  l)e 
it  ^ood  or  bad,  and  here  refers  to  innei-, 
spiritual  stores,  the  feelings,  thoughts, 
purposes  of  the  soul.  Bringeth  forth. 
Rather,  sende.th  forth.  The  idea  is  that 
of  sending  forth  out  of  the  abundant 
treasures  of  inner  dispositions  and  feel- 
ings good  or  bad  things.  This  move- 
ment may  be  both  voluntaiy  and  invol- 
untary. Among  the  evil  things  must  be 
included  all  deceit  and  hypocri.-y. 


36.  I  say  unto  you.  Jesus  most 
solemnly  asserts  the  relation  of  words  to 
the  judgment.  This  was  fltted  to  deep- 
en the  impressions  he  had  already  made, 
and  to  remove  the  objections  of  any 
who  might  suppose  that  lie  had  laid  too 
much  stress  upon  the  mere  words  of 
men.  Idle  word.  Everj' morally  use- 
less word ;  unprofitable,  trifling,  or  fool- 
ish talk.  Men  are  accountable  for  not 
only  blasphemous,  hut  also  for  vain  and 
trifling  words.  If  they  must  give  an  ac- 
count for  the  latter  in  the  day  of  judg- 
ment, how  much  more  for  those  which 
are  of  a  more  pernicious  or  of  a  blasphe- 
mous character  V  Any  word,  speech,  or 
discoui-se,  not  moraUy  injurious,  and  use- 
ful in  its  tendenc}-  to  the  heart,  mind,  or 
l)ody,  is  not  idle. 

37.  Explanatory  of  the  preceding 
vei-se.  By  thy  words.  Rather, /wm 
thy  words,  as  the  source  from  which  the 
decisions  at  the  judgment  shall  be  de- 
rived. The  words  of  men  are  the  index 
of  their  hearts;  and,  taken  as  a  whole, 
an  index  of  their  characters  and  Uves. 
This  is  as  true  of  hypocrites  as  of 
others,  for  their  hypocritical  discourses 
will  show  their  hypocrisy.  Careless  and 
thoughtless  words  (ver.  36)  also  reveal 
the  real  state  of  the  heart,  coming  forth 
as  they  do  from  its  abundance.  See 
James  3  :  2-13.  Judgment  according 
to  words  does  not  exclude  that  according 
to  deeds.  The  two  are  hannonious,  and 
lap  on  each  other;  and  both  are  included 
in  "the  things  done  in  the  body,"  2 Cor. 
5  :  10.  Word.%  as  the  utterance  of  the 
soul,  are  inseparably  connected  with  the 
works  of  the  individual,  and  indeed  form 
an  importiint  part  of  his  works.  Both 
the  acts  and  words  of  men  will  at  last 
also  agree  iu  their  testimony  for  or 
against  them,  ch.  25  :  31— ki.  Justified. 


\14 


MATTHEW    XII. 


A.D.  28, 


answered,  saying,  Master,  we  would  see  a  sign  from 

39  thee.  But  he  auswired  and  said  unto  them,  An  evil 
and  ^  adulterous  generation  seeketh  after  a  sign ; 
and  there  shall  no  sign  be  given   to  it,  but   the 

40  sign  of  the  prophet  Jonas  :  ^  for  as  Jonas  was  three 


'  ch.  16.  4 ;  Is.  57. 
3;  Mk.  8.  38; 
Jam.  4.  4. 


days  and  three  nights  in  the  whale's  belly  ;  so  shall   "  Jon.  1. 17. 


Shown  to  be  rii^hteous.  Condemued. 
8hown  to  be  wicked. 

3i::i-45.  The  Pharisees  demand  a 
SIGN.      Jesus  replies  that  no  sign  but 

THAT   OF    THE   PROPHET   JONAU   shall  bu 

given  them.  He  reaffirms  their  great 
wickedness,  foretells  their  final  condem- 
nation and  fearful  ruin ;  compare  Luke 
11  :  16,  :34-26,  29^2. 

38.  That  this  demand  followed  imme- 
diately the  preceding  discourse  seems 
evident  from  the  words,  Then,  an- 
swered him.  See  on  ch.  11  :  25. 
In  Luke  11  :  15,  16,  those  who  made 
this  demand  were  different  persons  from 
those  who  had  charged  him  with  castiug 
out  demons  through  Beelzelml;  aud 
they  did  it  tempting  him.  Master. 
Teacher.  So  he  was  called  by  tue  mul- 
titude, as  well  as  by  the  disciples.  The 
Pharisees  fall  in  with  others,  and  thus 
address  him,  hypocritically  indeed,  pos- 
sibly to  flatter,  possiblj'  in  a  tone  which 
indicated  a  vein  of  irony,  but  with  the  de- 
sign of  attaining  their  own  wicked  ends. 
We  would  see.  The  original  is 
stronger,  exi>ressing  a  decided  choice, 
whicii  really  amounted  to  a  demand. 
We  wish,  desire,  or  choose  to  see  a 
sign.  Miracles  were  called  sign^  (see 
introduction  to  ch.  8),  but  the  sign  here 
demanded  was  frotn  heaven  ;  compare 
Luke  11  :  16.  A  sign  from  heaven  is 
what  we  desire,  not  merely  one  on 
earth,  or  possibly  from  hell.  Many 
of  the  ancient  prophets  had  given  such 
signs,  Moses  (Ex.  9  :  22-24  ;  16  :  4), 
Joshua  (Josh.  10  :  12).  Samuel  (1 
Sam  7  :  9,  10  ;  12  :  16-18),  Elijah 
(1  Kings  18  :  3(>-38  ;  2  Kings  1  :  10), 
Isaiah  (Isa.  38  :  8).  If  prophets  gave 
them,  surely,  they  miglit  reason,  the 
Messiah  should  give  them.  That  they 
expected  something  of  the  kind  is  evi- 
dent from  the  frequent  demands  for  a 
sign  from  heaven,  ch.  16  :  1 ;  Luke  11  : 
29;  John  ti  :  30,  31.  This  expectation 
may  also  have  been  strengthened  by 
Uauiel's  prophecy  (Dan.  7  :  13)  of  the 
glorious  coming  of  the  Messiah,  to  the 
fulflllment  of  which  Jesus  himself  refers 
)vhen  he  speaks  of  "  the  sign  of  the  Son 


of  Man  in  heaven,"  ch.  24  :  30.  Though 
he  refused  these  demands,  his  life  was 
remarkable  for  such  signs ;  at  his  birth 
(ch.  2:2;  Luke  2  :  13,  14),  baptism  (ch. 
3  :  16,  17),  transfiguration  (ch.  17  :  5), 
while  discoursing  to  certain  Greeks 
(John  12  :  28),  on  the  cross  (ch.  27  :  45), 
at  his  resurrection  (ch.  28  :  2-4),  and  as- 
cension, Acts  1  :  9-11.  They  were  hav- 
ing signs  from  heaven  aud  other  evi- 
dences enough.  Jesus  could  not  con- 
sistently yield  to  their  dictation,  nor 
pass  by  their  caviling  spirit  mthout  re- 
proof.  Hence  the  answer  which  follows. 

39.  An  evil  and  adulterous  ge- 
neration. A  wicked  and  unbelieving, 
faitliless  people.  A  perverse  and  apos- 
tate race.  In  the  Old  Testament  God  is 
represented  as  the  husband  of  his  chosen 
people,  and  hence  idolatry  and  unfaith- 
fulness on  the  part  of  the  latter  are  re- 
presented as  spiritual  adultery,  Ex.  34  : 
15.  In  their  departure  from  God,  in 
their  rejection  of  Jesus,  the  God  incar- 
nate, their  true  husband,  and  in  their 
spiritual  idolatry  (see  Ezek.  14  :  3),  they 
were  indeed  an  adultefous,  faithless  gene- 
ration. No  sign  be  given.  No  sign 
to  them.  His  signs  were  not  for  such 
insolent  canllersand  blaspliemous  op- 
posers.  Yet  there  would  be  one  sign 
given  them,  the  greatest  of  all  miracles, 
namely,  his  resurrection,  which  they 
could  not  attribute  to  Beelzebul,  and 
which  they  would  find  it  impossible 
by  any  argument  to  meet,  ch.  28  :  11- 
1.5.  But  the  sign  of  the  prophet 
Jonah.  As  if  to  remind  them  that  all 
the  prophets  did  not  give  signs  from 
heaven.  Here  was  one  with  a  sign  from 
beneath.  So  the  Son  of  Man  shall  give 
a  similar  one ;  one  of  which  that  of  the 
propliet  Jonah  was  a  type. 

40.  In  the  whale's  belly.  In  the 
belly  of  a  huge  lish  or  sea-monster. 
The  language  does  not  necessarily  refer 
to  a  whale,  but  to  any  great  fish.  The 
objection  that  the  whale  seldom  enters 
the  Mediterranean  Sea,  and  that  its 
throat  is  too  small  to  swallow  a  man,  is 
thus  set  aside.  The  white  shark  has 
often  been  found  in  the  Mediterranean, 


A.D.  28. 


MATTHEW     XII. 


115 


the  Son  of  man  be  three  days  and  three  nights  in 
41  the  heart  of  the  earth.  The  men  of  Nineveh  shall 
rise  in  judgment  with  this  generation,  and  shall 
condemn  it ;  because  they  rejDented  at  the  preaching 
of  Jonas ;  and,  behold,  a  greater  than  Jonas  is  here. 
43  '  The  queen  of  the  south  shall  rise  uji  in  the  judg- 
ment with  this  generation,  and  shall  condemn  it: 
for  she  came  from  the  uttermost  parts  of  the  earth 
to  hear  *  the  wisdom  of  Solomon ;  and,  behold,  ''  a 
greater  than  Solomon  is  here. 


■IKi.  10.  1-18;  3 
Chr.  9.  1. 


»  1  Ki.  3.   9-12 ;  4. 

29-34 ;  10.  23,  24. 
"18.9.  6,7;  11.  1- 

3;  1  Cor.   1.24; 

Col.  2.  3. 


sometimes  measuring  sixty  feet  in 
length.  Tliis  tisli  has  been  known  to 
swallow  a  man  entire.  Three  days 
and  three  nights.  According  to  the 
Jewish  mode  of  reckoning  time,  the  odd 
parts  of  a  day  were  reckoned  as  a  whole 
of  a  day  and  night.  Jesus  died  and  was 
buried  on  Friday  afternoon,  and  rose  on 
Sunday  morning;  the  time  intervening 
was  one  whole  day  and  parts  of  two 
days,  which  were  reckoned  as  three 
whole  days  and  nights,  1  Sam.  30  :  13, 
13.  Heart  of  the  earth.  The  rock 
in  which  was  the  sepulcin-e  of  Jesus 
may  be  styled  heart  of  the  earth,  yet  a 
deeper  meaning  seems  to  be  demanded, 
both  from  the  phrase  itself  and  its  paral- 
lel in  the  case  of  Jonah.  The  under- 
world (Greek,  Hades;  Hebrew,  Sheol), 
the  place  of  departed  spirits,  answers 
better  to  the  belly  of  the  fish,  and 
to  the  heart  of  the  earth,  than  to  the 
sepulchre  which  was  on  the  surface 
of  the  earth.  Jonah  also  uses  the  lan- 
guage, "Out  of  the  belly  of  hell,"  that 
IS,  Hebrew  "Sheol,"  the  underworld,  or 
place  of  the  dead,  Jon.  2  :  2.  Moreover, 
the  soul  of  Jesus,  the  real  Son  of  Man, 
did  not  go  merely  to  the  tomb  in  the 
rock,  but,  according  to  the  declaration 
of  Jesus  on  the  cross,  to  paradise  (Luke 
23  :  43),  that  part  of  the  underworld  as- 
signed to  the  departed  spirits  of  the 
righteous.  Compare  Acts  2  :  27,  31 ; 
Eph.  4  :  9.  It  must  be  borne  in  mind 
that  such  popular  expressions  as  heart 
of  the  earth,  underworld,  paradise,  can 
not  decide  the  locality  of  the  world  of 
departed  spirits,  or  of  that  portion  of 
it  assigned  to  the  righteous  dead.  See 
article  by  the  author  on  "  The  Righteous 
Dead  between  Death  and  the  Resurrec- 
tion," ChHstian  Heview,  April  No.,  18fi2. 

It  may  also  be  noted  that  Jonah  came  | 
forth  from  the  sea-monster  to  jjreach  to  | 
the  NineTites ;  Jesus  from  the  heart  of 
the  earth,  to  send  forth  the  Gospel  to 


every  creature.  Jonah  prophesied  a  de- 
struction in  forty  days ;  Jerusalem  was 
destroyed  after  about  forty  years. 

41.  Reference  to  Jonah  leads  Jesus  to 
contrast  that  generation  of  religious 
formalists  with  Ninevites,  whom  they 
despised  as  heathen  and  Gentile  sinners. 
Men,  without  the  article;  inhabitants 
of  that  proud  and  wicked  city  of  Nine- 
veh, shall  rise  up  at  the  judg- 
ment, in  company  with  this  generation, 
for  trial  at  the  bar  of  the  Judge,  and 
shall  condemn  it  by  their  example,  as  it 
shall  be  remembered  and  there  recount- 
ed. They  will  be  witnesses  to  the  un- 
reasonableness of  the  impenitence  of 
this  generation,  and  will  condemn  its 
wicked  unbelief;  for  they  repented  at 
the  preaching  of  Jonah,  who  only  made 
them  a  transient  visit,  and  performed  no 
miracles;  and  behold,  this  generation 
reject  a  greater  than  Jonah,  the 
preaching  and  Gospel  of  the  Messiah, 
with  the  Messiah  himself.  See  Jonah  3 : 
5,  10.  Jonah  preached  to  the  Ninevites 
about  B.C.  840.  Their  city  was  finally 
destroyed  about  B.C.  606. 

42.  The  queen,  etc.  Rather,  Aqueeti 
of  the  south,  referring  more  specially  to 
her  character,  a  heathen  queen,  a  mere 
barbarian.  The  queen  of  Sheba,  1  Kings 
10  :  1.  iSheba  is  supposed  to  be  the  south- 
ern part  of  the  Arabian  peninsula,  Ara- 
bia Felix,  which  abounded  in  spices, 
gold,  precious  stones.  It  is  called  here 
the  uttermost  parts  of  the  earth, 
the  extremes  or  ends  of  the  earth,  a  Greek 
and  also  a  Hebrew  phrase,  denoting  a 
great  distance.  See  Jer.  6  :  20,  where  She- 
ba is  called  "a  far  country."  The  Arabians 
call  this  queen  Balkis.  Josephus,  how- 
ever, represents  her  as  a  queen  of  Egypt 
and  Ethiopia,  with  which  modern  Abys- 
sinian tradition  agrees,  the  latter  calling 
her  Maqucda,  and  supposing  her  to  have 
embraced  the  Jewish  religion  in  Jerusa- 
lem.    She  was  more  probably  from  Ara- 


176 


MATTHEW    XII. 


A.D.   28. 


43  "  When  the  unclean  spirit  is  gone  out  of  a  man, 
■•  he  walketh  tlirough  dry  places,  seeking  rest,  and 

44  findeth  none.  Then  he  saith,  I  will  return  into  "  my 
house  from  whence  I  came  out ;  and  when  he  is 
come,  f  he  findeth  it  empty,  swept,  and  garnished. 

45  Then  goeth  he,  and  taketh  with  himself  seven 
other  spirits  more  wicked  than  himself,  and  they 
enter  in  and  dwell  there  ;  s  and  the  last  utate  of  that 
man  is  worse  than  the  first.  Even  so  shall  it  be 
also  unto  this  ''  Avicked  generation. 


"=  Lk.  11.  24. 

<>  Job.  1.  7 ;  1  Pet. 

5.8. 
'  ver.  29. 
f  ch.  13.  20-22 ;  Ps. 

81.  11, 12;lJohn 

2.  IS. 
BUt'b.  6.  4-8;  10. 

26-31 ;  Jude  10- 

13. 
"  ch.  21.  3&^ ;  23. 

29-36. 


bia  Felix,  which  was  bounded  east  by  the 
Persian  Gulf,  south  by  the  ocean  between 
Africa  and  India,  and  west  by  the  Red 
Sea.  Sheba  was  a  tract  of  this  country 
near  the  southern  extremity  of  the  Red 
Sea,  not  far  from  tlie  present  Adau. 
Wisdom,  etc.  Tlie  contrast  is  between 
her  treatment  of  Solomon's  wisdom,  and 
their  treatment  of  the  Messiah  and  his 
wisdom.  Sbe  vanie  and  was  tilled  with 
admiration ;  they  did  not  come  to  Jesus, 
but  he  came  to  them,  not  as  a  mere 
man,  but  as  a  divine  teacher,  speaking 
as  never  man  spake ;  yet  they  despised 
both  him  and  his  wisdom,  which  were 
greater  than  Solomon.  Her  example, 
and  her  presence  at  the  judgment,  will 
condemn  their  blindness  of  mind  and 
hardness  of  heart. 

■^i.  Jesus  illustrates  and  foretells  the 
final  and  fearful  condition  of  this  apos- 
tate race  by  a  reference  to  a  return  of 
demoniacal  possessions,  which,  doubt- 
less, sometimes  occurred.  Wlien  a  de- 
mon goes  out  of  a  man  voluntarily,  or 
through  supernatural  intluence,  he  passes 
througb  dry  places,  uuwatered,  de- 
sert places,  such  places  being  represent- 
ed as  the  abodes  aud  haunts  of  evil  spi- 
rits, Isa.  13  :  2i,  3i;  3i  :  14;  Rev.  18  :  2. 
f  ^o  the  later  Jews  thought,  as  appears 
iirom  the  Apocrypha,  Tobit  8:3;  Ba- 
"  ruch  4  :  3.5.  The  wanderings  of  de- 
moniacs through  desert  places  (compare 
ch.  8  :  28)  would  strengthen  this  opinion, 
and  forms  an  argument  that  demons  do 
really  prefer  scenes  of  barrenness,  deso- 
lation, aud  woe.  Seeking  rest  and 
findeth  none.  Restless  and  discon- 
tented, he  wanders  in  misery,  seeking  in 
vain  for  repose. 

41.  My  house,  my  previous  abode, 
the  body  and  soul  of  the  man  I  once 
possessed.  And  coming  he  finds  it 
empty,  swept,  and  gai-nUJud,  or  set 
in  order,  that  is,  for  his  us«.      He  finds 


it  empty  of  the  Spirit  and  good  in- 
fluences, swept  and  clean  of  all  impres- 
sions and  hiuderances  to  his  entrance, 
and  set  in  order  for  his  use  and  occu- 
pancy. 

45.  Then,  finding  his  abode  in  readi- 
ness, he  goes  forth  in  search  of  a  strong 
reinforcement,  so  that  he  may  hold  his 
house  more  securcl^^  and  permanently. 
Seven.  A  round,  full  number.  It  may 
mean  the  definite  number,  seven  ;  or,  as 
it  is  often  used,  it  may  refer  to  an  inde- 
finite number,  several.  More  wicked. 
Some  evil  spirits  are  more  wicked  than 
others.  Worse  than  the  first.  Tliis 
last  state  or  condition  is  at  least  seven 
times  worse.  A  relapse  is  generally 
worse  than  the  first  sickness.  So,  doubt- 
less, some  of  his  liearers  could  refer  to 
cases  like  the  one  here  described,  of  a 
return  of  demons  after  real  or  apparent 
cure,  by  Jewish  exorcists,  with  fearful 
aggravations,  a  hopeless,  fatal  issue.  So 
moral,  spiritual  relapses  are  more  aggra- 
vated and  fearful  than  the  first  stages  of 
sin. 

So  shall  it  be  nnto  this  genera- 
tion. This  was  true  historically  of  tlie 
Jewish  race.  Their  last  state,  after  their 
rejecticn  d  Christ,  was  far  worse  than 
their  first,  whatever  we  may  regard  that 
to  have  been.  Their  conduct,  before 
their  final  destniction  by  the  Romans, 
was  like  that  of  persons  possessed  with 
demons,  and  wrought  up  to  the  livst  de- 
gree of  madness.  The  application  is 
true,  whether  wc  refer  to  their  first 
state:  1st.  To  the  period  before  the 
Babylonish  captivity,  when  the  people 
were  plagued  with  idolatry,  but  which 
was  extinguished  by  that  captivity.  The 
emptying^  sweeping,  and  setting  in  or- 
der may' then  aptly  refer  to  Pharisaic 
hypocrisy  and  fonnalism,  which  paved 
the  way  foi-  a  worse  idolatry  of  heart, 
aud  a  more  willful  aud  aggravated  uu- 


A.D.   28. 


MATTHEW     XII. 


17' 


The  mother  and  hrethrea  of  Jesus  seek  to  speak  with 
him. 

46  WHILE  he  yet  talked  to  the  people,  '  beliold,  his 
mother  and  •>  his  brethren  stood  without,  desiring  to 

47  speak  with  hi-m.     Then  one  said  unto  him.  Behold, 
thy  mother  and  thy  brethren  stand  without,  desiring 

48  to   speak  with   thee.     But   he    answered   and  said 
unto  liira  that  told  him,  Who  is  my  mother  ?  and 


Mk.3..31-35;Lk. 

8.  19-21. 

ch.  13.  55;Mk.6. 
3;  .John  2. 1'J;  7. 
3,  5;  Ac.  1.  14; 
1  Cor.  y.  5 ;  Gal. 
1.  19. 


faithfulness  and  opposition  to  God.  Or, 
2d.  To  tlie  reformation  of  that  genera- 
tion, under  the  preaching  of  Jolni,  when 
even  Pliarisees  came  to  liis  baptism. 
The  intervening  period  would  be  tlie 
ministry  of  Jesus,  and  tlie  emptying, 
etc.,  the  increasing  hostility  of  tlie  peo- 
ple, ending  in  their  rejection  of  tlie  Mes- 
siah. Or,  3d.  To  the  very  many  cases 
of  demoniacal  possessions  of  that  gene- 
ration. This  supposes  that  these  pos- 
sessions were  especially  permitted,  in 
order  that  Jesus  might  openly  demon- 
strate his  power  over  the  kingdom  of 
darkness;  and  that  he  so  thoroughly 
manifested  this  power,  that  for  the 
time  being  that  generation  was  freed 
from  sucli  possessions ;  but  in  their  in- 
creased wickedness  in  rejecting  Jesus 
and  the  Gospel,  they  were  permitted,  as 
a  people,  to  be  possessed  and  urged  on 
by  demons  to  utter  and  irretrievable 
ruin.  Or,  fl)iaU>j,  to  their  tirst  sins  and 
departures  from  God,  from  which  there 
may  have  been  repeated  reformations, 
but  ending  in  their  linal  rejection  of 
Clirist  and  his  Gospel,  with  irrecover- 
able ruin  botli  in  this  world  and  tlie 
next.  The  last  state  of  that  generation 
was  indeed  worse  than  the  tirst.  Their 
course  was  downward  and  their  end  ter- 

^  riblc,   both  in  the  exhibitors  of   their 

i  depravity  and  in  the  severity  of  their 

:  punishment. 

I  4t>-50.  His  mother  and  brothers 
seek  to  spe.^k  with  him.  He  improves 
the  opportunity  of  showing  who  are, 

IN  THE  TRUEST  AND  HIGHEST  SENSE, 
HIS   MOTHER   AND   HIS  BRETHREN,  Mark 

3:  31-3.5;  Luke  8  :  1'.)-'21. 

46.  While  he  was  yet  speaking 
to  the  people.  To  the  multitudes. 
See  Marli  3  :  31.  He  was  probably  speak- 
ing in  tlie  open  air  at  or  near  Caper- 
naum. His  brethren.  The  presump- 
tion is,  that  these  were  his  brothers,  the 
children  younger  than  himself,  of  Jo- 
seph and"  Mary.    They  must  be  so  re- 


garded, unless  it  be  shown  to  the  con- 
trary, or  some  valid  objection  established 
against  sucli  a  view.  Some  have  re- 
garded them  as  the  children  of  Joseph 
bj'  a  former  marriage.  Others  take  the 
word  brothers  in  the'  wider  Oriental  sense 
to  mean  near  relations,  kinsmen,  Gen. 
14  :  8.  See  further  on  ch.  13  :  55,  56. 
While  Jesus  was  thus  plainly  preaching, 
they  stood,  were  standing,  without, 
desiring,  seeking,  to  speak  with  him. 
They  could  not  come  near  him  on  ac- 
count of  the  multitude  (Luke  8  :  19), 
which  was  so  great  and  so  eager  to  hear 
him  tliat  he  and  his  disciples  had  not 
had  time  to  eat  bread,  Mark  3  :  20.  On 
account  of  this  continuous  teaching  his 
relatives  had  experienced  great  anxiety, 
and  had  gone  to  lay  liold  of  him,  saying. 
He  is  beside  himself,  Mark  3  :  21.  All 
this  accomplished  nothing.  Now  his 
mother  and  brothers,  his  nearest  and 
dearest  relatives,  seek  to  get  a  hearing. 
They  not  only  feared  that  he  might  in- 
jure himself  by  oven\ork  and  fasting, 
but  they  also  trembled  at  the  dangers  to 
which  he  was  exposing  himself  by  such 
plain  admonitions.  They,  doubtless, 
wished  to  caution  him,  get  him  away 
from  the  multitude  and  the  present  ex- 
citement, and  shield  him  from  the  as- 
saults or  machinations  of  those  whose 
enmity  he  had  just  embittered  by  his 
discourse. 

47.  This  verse  should  be  omitted  ac- 
cording to  the  highest  critical  authori- 
ties. It  was  probably  inserted  here  from 
Mark  3  :  32  ;  Luke  8  :  20,  on  which  see. 

48.  Jesus  improves  the  occasion  to  call 
attention  to  a  higher  and  a  spiritual  re- 
lationship, and  hence  he  asks,  Who  is 
my  mother  ?  etc.  It  should  be  no- 
ticed that  this  was  said,  not  to  his  mo- 
ther and  brethren,  but  to  the  multitude, 
to  him  and  to  others  who  had  just  an- 
nounced the  presence  of  his  mother. 

I  See  verse  47  and  Mark  3  :  33.     There 
]  was  nothing  contemptuous  iu  this  lap 


178 


MATTHEW     XII. 


A.D.  28. 


49  who  are  my  brethren?     And  he    stretched   forth  **-j'^-.^^;  ^°^, 
his  hand  toward   his  disciples,  and    said,  Behold,  3  cor.'s.  I6;  Gal! 

50  my  mother    and    my   brethren!     For   ''whosoever  6.  15 ;  Col.  3.  11 ; 
shall  do  the  will  of  my  Father  which  is  in  heaven,  ^^^^-  ^-  ^^~^^- 
the  same  is  my  brother,  and  sister,  and  mother. 


•juage.  Jesus  did  not  despise  human 
relationsliips,  but  only  esteemed  the  spi- 
ritual the  more. 

49.  He  then  looked  around  on  those 
who  sat  about  him  (Mark  3  :  33),  and 
Stretched  forth  his  hand  toward 
his  disciples  with  an  att'ectiouate  re- 
jrard,  and  to  point  out  those  wlio  were 
his  followers,  and  esjiecially  his  constant 
attendants,  he  says,  Behold  my  mo- 
ther and  my  brethren,  these  are  my 
nearest  and  dearest  kindred,  and  tlieir 
claims  upon  me  are  superior  to  that  of 
any  earthly  friends. 

50.  Jesiis  explains  himself,  and  at  the 
same  time  sliows  a  reason  for  his  asser- 
tion. Whosoever  shall  do  the 
will,  etc.  They  onlj'  are  his  true  dis- 
ciples who  do  the  will  of  his  Father  in 
heaven ;  and,  by  so  doing,  they  show 
their  spiritual  relationsliip  to  his  Father, 
and  consequently  to  him.  And  this 
condition  extends  on  into  the  future, 
wtioaoevershall  do  the  will.  Brother  and 
sister  may  botli  be  inchulcd  in  the  plu- 
ral brethren,  vers.  47,  48.  And  mo- 
ther. A  climax,  the  nearest  relation- 
ship that  any  Immau  being  can  hold  to 
me.  Even  beyond  my  beloved  and 
highly-favored  mother,  according  to  tlie 
flesh,  is  the  nearness  and  dearness  of 
that  relatiouship  which  exists  between 
me  and  ray  followers.  Or  we  may  view 
the  enumeration  here  as  a  unitiug  and 
concentrating  human  relationsliips  in 
one,  to  express  and  symbolize  the  high- 
er spiritual  relation  between  Jesus  and 
his  disciples.  Jesus  does  not  introduce 
the  word  father,  for  he  had  no  human 
father,  and  he  never  speaks  of  any  but 
God  as  his  Father. 

Jesus  thus  refused,  or  at  least  delay- 
ed, speaking  to  his  mother  and  brothers. 
It  was  thus  a  silent  reproof  to  them; 
and  the  whole  forms  a  decisive  argu- 
ment against  that  popish  superstition 
which  makes  Mary,  the  mother  of  Jesus, 
an  object  of  worship.  Compare  ch.  2  : 
11;  Luke  3:  49;  John  3  :  4. 

REMARKS. 

1.  The  followers  of  Christ  may  be 
called  to  suflfer  hunger  and  waut,  to- 


gether with  the  reproaches  and  fault- 
lindings  of  their  enemies.  Let  them 
comr.at  their  cases  to  Jesus,  Avho  will 
def.-nd  tlieir  cause,  vers.  1-8 ;  cli.  9  : 
li-17.  , 

3.  They  who  are  most  destitute  of  j 
true  godliness  are  often  the  most  tena- 
cious of  the  forms  of  the  law  and  of 
traditions,   ver.    2;    ch.   23  :  23,  24;    2 
Tim.  3  :  5. 

3.  We  must  not  sacrifice  the  spirit  to 
the  letter,  inward  piety  to  external 
forms ;  and  especially  must  we  beware 
of  uncoramanded  observances,  ver.  2; 
Isa.  1 :  12. 

4.  Jesus  has  taught  us  the  right  use  of 
the  Sabbath,  that  it  is  in  harmony  with 
the  fourth  commandment  to  do  deeds  of 
necessitj'  and  mercy,  and  to  perform  all 
the  labor  that  public  and  private  wor- 
ship require,  vers.  4-12. 

5.  Religious  services  are  an  essential 
part  of  Sabbath  observance,  ver.  5 ;  Lev. 

19  :  30 ;  26  :  2. 

6.  The  Sabbath  was  made  for  man, 
given  liim  at  creation,  when  in  a  state 
of  innocence  (Gen.  2  :  3),  continued  as 
a  merciful  provision  in  his  fallen  state 
(Gen.  8  :  10-12 ;  Ex.  16  :  2^-26 ;  Job  1  : 
6;  2:1),  contirmcd  under  the  law  (Ex. 

20  :  8),  and  bequeathed  by  the  Lord  of 
the  Sabbath  himself  at  his  resurrection, 
in  its  greatest  and  highest  glory,  as  the 
Christian  Sabbath  or  Lord's  Day  under 
the  Gospel,  ver.  8;  John  20  :  1,  19,  26; 
Acts  20  :  7;  1  Cor.  16  :  2 ;  Rev.  1 :  10. 

7.  "Christ  is  Lord  of,  being  himself 
the  personal  Sabbath  or  rest;  all  that 
leads  to  him  and  is  done  in  him  is  Sab- 
bath observance ;  all  that  leads  from  him 
is  Sabbath-breaking." — Lange.  Vers. 
3-12. 

8.  "  Our  whole  life  should  be  a  Sabbath 
devoted  to  the  Lord,  a  type  of  the  eter- 
nal Sabbath  in  the  world  to  come." — 
Lisco.     Vers.  3-12 ;  Heb.  4  :  9. 

9.  Men  often  condemn  in  others 
things  like  to  what  they  do  themselves ; 
and  especiallj'  do  the  wicked,  in  their 
fault-finding  with  Christians,  often  con- 
demn their  own  deeds,  vers.  5, 11 ;  Rom. 
2:  1^. 

10.  How  many  care  more  for  their 


A.D.   28. 


MATTHEW    XII. 


179 


cattle,  and  the  preservation  of  their  pro- 
perty, than  tliej'  do  for  the  spiritual  and 
temporal  good  of  their  fellow-men, 
vers.  10,  11 ;  ch.  8  :  34. 

11.  The  greater  the  success  of  the 
Gospel,  and  the  clearer  the  evidences  of 
its  divine  origin,  the  greater  will  be  the 
opposition  of  its  enemies,  vers.  14,  24; 
ch.  2  :  16;  John  5  :  16;  10  :  31;  11  : 
47-60. 

13.  The  Christian  is  to  be  prudent  as 
well  as  bold  and  courageous.  He  is  not 
to  expose  his  life  needlessly,  but  should 
withdraw  himself  from  danger  when  lie 
can  do  so  witliout  injury  to  Christ  and 
his  cause,  ver.  15 ;  Luke  4  :  30 ;  John  7 : 
1 ;  10  :  39 ;  11  :  54. 

13.  When  the  Christian  withdraws 
himself  from  danger,  he  must  not  from 
usefulness.  His  withdrawal  may  result 
in  doing  greater  good  to  others,  ver.  15; 
Mark  3  :  7-11 ;  John  10  :  40,  41 ;    Rom. 

13  :  31. 

14.  The  Christian  in  his  life  and  in 
doing  good  should  be  like  Jesus,  active 
and  persevering,  earnest  and  attection- 
ate,  meek  and  lowly,  kind,  compassion- 
ate, and  condescending,  vers.  18-20; 
Phil.  2 :  5. 

15.  A  love  of  strife  is  inconsistent 
with  the  spirit  of  Christ,  ver.  19;  1  Pet. 
3  :  23 ;  Rom.  8:9;  Gal.  5  :  19-33 ;  2 
Tim.  2 :  34,  35. 

16.  Christ  will  not  extinguish  the 
smallest  beginning  of  spiritual  life,  but 
will  nourish  it  and  carry  ou  the  good 
work  unto  completeness,  ver.  20;  Phil. 
1  :  6. 

17.  The  feeblest  and  the  most  lowly 
may  come  to  Jesus,  ver.  30;  ch.  11: 28-30. 

18.  Christ  is  kind  and  gentle  to  the 
penitent ;  sympathizing  and  compassion- 
ate to  the  tried  and  Afflicted,  ver.  30  ; 
Heb.  4  :  15,  16. 

19.  Clirist  will  carry  on  the  great  de- 
signs of  redemiJtion  to  the  complete 
discomfiture  of  his  foes,  and  to  the  sal- 
vation of  all  them  that  trust  in  him, 
vers.  18-21 ;    Isa.  43  :  13,  19,  20 ;  Rev. 

14  :  6-13 ;  21  :  2-4. 

20.  Infidels  and  opposers  of  Christ 
will  ascribe  his  works  and  the  success 
of  his  Gospel  to  any  other  cause  ratlier 
than  the  true  one,  ver.  34. 

21.  Ascribing  the  work  of  God  to  the 
devil  is  peculiarly  offensive  to  God  and 
dangerous  to  men,  vers.  24-31. 

33.  Men  should  be  careful  of  their 
treatment  of  the  Spirit,  for  he  only 
brings  the  kingdom  of  God  to  our 
hearts,  ver.  38, 


23.  There  are  two  opposing  kingdoms 
in  this  world,  of  Christ  and  of  the  De- 
vil, vei-s   26-38. 

'i4.  Jesus,  wlio  cast  out  demons,  wiL 
at  last  cast  out  tlie  devil  and  his  angels, 
vers.  22,  29 ;   Rev   30  :  1-3. 

35.  Tliere  can  be  no  neutrals  in  these 
kingdoms.  We  must  be  either  for  Christ 
(jr  against  liim,  ver  30 ;  ch.  6  :  34. 

26.  Cliristians  should  seek  unity  in 
faith,  practice,  and  in  tlie  promulgation 
of  the  trutii.  Let  them  learn  a  lesson 
from  the  kingdom  of  darkness,  whicli 
will  not  divide  against  itself,  so  as  to  de- 
stroy itself,  ver.  26 ;  John  17 :  17,  20-23. 

27.  Men  should  especially  beware  of 
all  blasphemy,  since  even  the  lowest 
tends  to  the  highest,  which  can  never 
be  foi-given,  vers.  31,  32. 

28.  They  who  have  blasphemed  against 
the  Holy  Spirit  are  entirely  forsaken  l)y 
the  Spirit,  ver.  32. 

39.  The  Holy  Spirit  is  a  personality, 
and  in  the  highest  and  fullest  sense  God, 
since  blasphemy  against  him  is  the  most 
heinous  sin,  ver.  32. 

30.  There  can  be  no  probation  after 
death  ;  the  final  state  of  every  man  is 
determined  in  the  present  life,  ver.  32 ; 
Eccle.  11:3;  Luke  16  :  36 ;  John  9:4: 
Gal.  6:7;  Heb.  9:  37. 

31.  The  nature  and  hearts  of  men  are 
depraved,  not  merely  their  acts,  ver.  33  ; 
Jer.  17  :  9 ;  Rom.  3  :  9-20. 

33.  Our  chief  concern  should  be  with 
our  hearts,  not  merely  with  our  acts, 
vers.  33-35. 

33.  We  do  not  inherit  the  Spirit  of 
God  by  natural  descent.  A  change  of 
heart  is  necessary  to  doing  the  will  of 
God,  ver.  34 ;  John  3:5;  8  :  44. 

34.  By  our  fruits  are  we  known  in 
this  life,  and  by  them,  without  any  pos- 
sibility of  mistake,  shall  we  be  known 
and  judged  at  the  last  great  dav,  vers. 
33,  36,  37;  Luke  19  :  33;'  Eccle.  i3:  14; 
Rom.  2  :  16 ;  Jude  15. 

35.  Many  profess  unbelief  from  want 
of  evidence,  and  others  are  seeking 
greater  evidence,  when  that  which  God 
has  given  them  is  all  sufficient,  ver.  38 ; 
1  Cor.  1  :  22. 

36.  A  certain  preparation  of  heart  is 
necessary  to  a  right  perception  of  the 
evidences  of  Christ  and  Gospel,  ver.  39 ; 
ch.  13  :  14-16 ;  Luke  24  :  25,  45 ;  1  Cor. 
1  :  24. 

37.  Wicked  men  often  think  there  are 
no  evidences  to  Gospel  truth,  because 
they  are  too  blind  to  see  tliem,  ver.  39. 

38.  The  resurrection  of  Christ  was  the 


180 


>[.\TTIIE\V     XIII. 


A.D.   28. 


Re)-en  pnrnhles  ilhistrdting  the  my)<ferhK  <>f'  the  liriff- 

dom  of  God. 

XIII.     THE   same   day  went  Jesus   out  of  tlie  liouse, 

2  '  and  sat  b^'  the   sea  side.     And  great   multitudes 

were  gathered  together  unto  him  ;    so  that  "'  he 

went  into  a  ship,  and  sat ;  and  the  whole  multitude 

stood  on  the  shore. 


I  Mk.  4. 1-20 ;  Lk. 

a  4-15. 

■^  Lk.  5.  3. 


greatest  of  his  miracles,  and  the  crown- 
ing evidence  of  his  divine  mission,  ver. 
40 ;  1  Cor.  15  :  12-18. 

39.  "  Many  from  tlie  remotest  regions 
of  the  eartli,  who,  by  some  faiut  report 
of  the  Gospel,  liave  been  led  to  inquire 
after  Christ  and  his  salvation,  will  rise 
up  against  unbelievers  of  this  age  and 
nation." — Scott.  Vers.  -11,  42;  ch.  8  : 
11,12. 

40.  Resisting  the  influences  of  the  Spi- 
rit and  tlie  impressions  of  truth,  oppos- 
ing the  Gospel  and  its  evidences,  or 
tending  to  a  mere  outward  reformation 
to  a  neglect  of  an  inward  change,  will 
tend  to  greater  hardness  of  heart  and 
blindness  of  mind,  and  will  put  the  soul 
more  and  more  into  the  power  of  the 
Devil,  vers.  43-4.5 ;  ch.  23  :  15 ;  2  Pet.  2  : 
21,  22 ;  2  Tim.  3  :  13. 

41.  Love  for  our  nearest  friends  must 
not  stand  in  the  wav  of  duty,  ver.  48 ; 
cli.  10  :  37. 

42.  How  great  the  love  of  Jesus  for 
his  disciples !  The  very  weakest  share 
an  affection  beyond  any  earthly  love, 
vers.  4O-.50  ;  Isa'  49  :  15. 

43.  How  great,  too,  the  honor  of  be- 
ing a  disciple  of  Jesus!  ver.  49;  Rom. 
8:  17. 

44.  "All  obedient  disciples  are  near  akin 
to  Jesus  Christ.  They  wear  his  name, 
bear  his  image,  have  his  nature,  are  of 
his  family." — M.iTTHEW  Henry.  Ver. 
50. 

45.  If  we  would  enjoy  this  love  and 
this  honor,  we  must  do  "the  will  of  our 
Heavenly  Father,  ver.  50;  ch.  7  :  21; 
John  15  :  14. 

CHAPTER  XIII. 

1-52.  Sevex  parables  concerning 

THE   KINGDCM   OF    GOD  ;      thc    first   fOUr 

spoken  to  the  multitude  by  the  sea-side, 
and  the  last  three  to  the  disciples  in  the 
house.  As  in  chapters  eight  and  nine 
we  have  specimens  of  the  miracles  of 
Jesus,  so  here  we  have  samples  of  his 
parables.      The  former  were    selected 


from  a  large  number  without  regard  to 
chronological  order,  tlie  latter  were  all 
spoken  on  the  same  day.  Tlie  Sermon 
on  the  Mount  presents  a  specimen  of  our 
!  Savior's  direct,  plain,  and  early  teaching, 
when  he  spake  witSiout  parables,  or 
mainly  so;  this  chapter  exhibits  not 
only  a  specimen  but  also  the  beginning 
of  his  parabolic  teaching  (vers.  10,  34), 
after  tlie  malice  of  the  Pharisees  had 
been  considerably  aroused  and  developed 
into  determined  opposition,  and  it  had 
begun  to  take  sliape  and  to  manifest  it- 
self in  orgaui.-5ed  action.  The  seven 
parables  here  given  illustrate  the  king- 
dom of  God  in  its  inner  life  and  outer 
manifestiitions  from  the  first  sowing  of 
Gospel  seed  to  its  final  consummation. 

1,  2.    jESrS     GOES    TO    THE     SEA-SIDE, 

Mark  4  :  1.2. 

1.  The  same  day.  On  that  day, 
when  the  circumstances,  related  in  the 
latter  part  of  cliapter  twelve,  occurred. 
It  was  on  the  day  that  the  Pharisees 
charged  him  witli  casting  out  demons 
through  Beelzebul,  tlie  prince  of  de- 
mons, and  also  demanded  a  sign  from 
heaven,  that  Jesus  changed  his  mode  of 
teaching.  Out  of  the  house.  Proba- 
bly out  of  the  liouse  wliere  he  resided  at 
Capernaum,  which  is  styled  "his  own 
city,"  ch.  9  :  1.  Sat  by  the  sea-side. 
On  the  shore  of  the  sea  of  Galilee.  Sit- 
ting was  the  usual  posture  for  teaching, 
ch.  5  :  1.  Here,  indeed,  according  to 
Mark,  he  began  to  tcacli,  Mark  4  :  1. 

2.  Great  multitudes,  crowds,  mass- 
es of  people,  seeing  him  in  a  posture  of 
teaching,  gather  nnto  him,  so  that  he 
found  it  convenient  to  enter  into  a 
ship,  the  small  vessel  or  fish'ng  boat 
that  was  usually  there  for  transporting 
passengers,  or  perhaps  one  that  was  usu- 
ally used  by  Jesus  and  his  disciples,  ch. 
8  :"  23 ;  9  :'l ;  Mark  3  :  9;  4  :  36;  Luke 
5  :  3.  The  shore.  The  beach,  a  low, 
flat  shore,  where  all  the  multitude 
could  stand  while  listening  to  Jesut-. 
A  level  beach  runs  along  the  edge  of  the 
lake. 


A.l).   28. 


MATTHKW     XUI. 


181 


3       And  he  ?pa!;c'  miiny  tilings  unto  tlicm  in  para- 
bles,  saying,   Behold,  a  sower  went  forth  to   sow. 


3-9.  The  sowek.  Tlic  various  recep- 
tions that  men  fi;ive  to  the  word  (jf  God. 
The  causes  and  eonsenuences,  Mark  4  : 
:>-'.):  LiikeS:  4-8. 

o.  He  spake  niauy  things — in 
parables,  uf  whieli  those  i,hal  follow 
are  speeiuieus.  It  was  not  the  design 
of  the  Spirit  that  the  Evangelists  should 
give  a  complete  history  of  eitlier  the 
acts  or  discourses  of  Jesus.  Matthew, 
we  must  believe,  was  divinely  directed 
in  selecting  from  the  parables  of  that 
day  those  which  would  be  of  permanent 
value  and  of  general  interest. 

Parable  is  derived  from  the  Greek  noun 
thus  translated,  which  comes  from  a  verb 
meaning  to  throw  btxi/Je,  to  coiiqxire. 
Hence  a  parable  in  the  most  general 
sense  is  aplcu'ing  be-mle  or  tof/elher,  a  com- 
paring, and  may  apply  to  any  illustration 
from  analogj',  a  comparison,  similitude, 
allegory,  figurative  or  poetical  discourse, 
dark  saying,  or  proverb,  Num.  23  :  7 ; 
Job  27  :  1 ;  Ps.  49  :  4  ;  78 :  2  ;  Matt.  13  : 
35.  In  Luke  4  :  23  it  is  properly  trans- 
lated pt'overh.  In  a  more  restricted  sense 
the  word  denotes  an  illustration  of  mo- 
ral and  religious  truth  drawn  from 
events  wliich  take  place  among  man- 
kind. The  narrative,  or  discourse,  may 
he  fictitious ;  but  it  must  be  within  the 
limits  of  probability,  else  it  becomes  a 
fat  le.  Teaching  by  parables  was  com- 
mon in  the  east,  especially  among  the 
Jews,  2  Sam.  12  :  1-14 ;  Isa.  5  :  1-5 ; 
Ezek.  19  :  1-9. 

The  parables  of  Christ  were  of  the 
more  restricted  kind,  and  deserve  spe- 
cial notice.  First.,  they  were  not  fables. 
Fables  illustrate  human  character  and 
conduct;  the  parables  of  Christ  illus- 
trate moral  and  spiritual  truths.  Fables 
are  founded  on  the  supposed  words  and 
acts  of  brutes  or  inanimate  things ;  the 
parables  of  Christ  were  all  founded  on 
common  and  familiar  incidents  in  na- 
ture and  human  experience,  and  all 
drawn,  with  one  exception,  from  the 
present  world.  None  of  them  was  even 
necessarily  fictitious.  Jesus,  with  his 
omniscience,  had  no  need  to  resort  to  fic- 
tion, when  all  events  connected  with 
the  present  and  future  world  were 
known  to  him.  What  need  of  fiction 
when/cK-te  were  at  his  hand?  Compare 
the  fables  of  Jotham  (Judges  9  ;  8-15) 


and  Joash  (2  Kings  14  :  9)  with  any  of 
the  parables  of  Christ.  Second.^  they 
were  not  proverbs.  Proverbs  are  brief, 
sententious  sayings,  often  enigmatical, 
commonly  including  or  implying  some 
simile  or  comparison,  but  sometimes 
merely  stating  in  a  pithj'  manner  the  re- 
sult of  human  experience  and  observa- 
tion. The  parables  of  Christ  were  more 
extended,  illustrating  truth  neither  ob- 
scurely nor  briefiy,  but  plainly  and  in  de- 
tail. In  general,  it  may  be  said  that 
parables  are  expanded  proverbs,  and 
many  proverbs  are  concentrated  para- 
bles. Christ  could  have  reduced  each 
of  his  parables  to  a  proverb  and  ex- 
panded some  of  his  proverbs  to  parables. 
Compare  the  proverbs,  "Physician,  heal 
thyself"  (Luke  4  :  23),  "A  prophet  is 
not  without  honor,  save  in  his  owni 
country  and  in  his  own  house"  (eh. 
13  :  57),  with  the  parable  of  the  Wick- 
ed Ilusbaudmen,  ch.  21  :  33-44.  Yet 
many  a  proverb  expanded  would  he  a 
fable  or  an  allegory.  Third.,  neither 
were  they  Allegories.  Dr.  Trench  has 
well  remarked  that  "  the  parable  differs 
from  the  allegory  in  form  rather  than 
in  essence."  The  allegory  bears  to 
the  parable  a  relation  smiilar  to  that 
which  the  metaphor  bears  to  the  simile 
or  comparison.  Thus  "that  man  is  a 
fox,"  is  a  metaphor;  but  "that  man 
is  like  a  fox,"  is  a  simile,  or  comparison. 
So  "  I  am  the  true  vine,  etc."  (John  15  : 
1-8)  is  an  aUeo^orj';  biit  "the  kingdom 
of  heaven  is  like  to  a  gi-ain  of  "mus- 
tard seed,"  etc.,  is  a  parable.  In  the 
parable  one  thing  is  compared  with 
another;  the  thing  representing  and  the 
thing  represented  are  kept  separate,  and 
stand  side  by  side ;  but  in  the  allegory 
the  two  are  imited  and  mingled  togetlier, 
and  the  fomier  is  really  invested  with 
tlie  attributes  and  powers  of  the  latter. 
Thus,  the  allegory  is  self -interpreting; 
at  least  the  interpretation  is  contained 
within  itself.  Bunyan's  imaginaiy  Chris- 
tian is  invested  with  the  attributes  and 
powers  of  the  real  one,  and  thus  the 
signification  is  miuglcd  with  the  ficti- 
tious narrative.  But  the  parable,  strictly 
speaking,  contains  in  itself  only  the 
types,  which  illustrate  something  with- 
out and  running  parallel  witli  them. 
Thus,   in   the  parables  of  Christ,    the 


182 


iMx\TTHEW    XIII. 


A.D.  28 


4  And  when  he  sowed,  some  seeds  fell  by  the  way  side, 

5  and  the  fowls  came  and  devoured  them  up.  Some 
fell  upon  "  stony  places,  where  they  had  not  much 
eai'th  :  and  fortliwith  they  sjDrung  up,  because  they 

6  had  no  deepness  of  earth :  and  when  the  sun  was  up, 
they  were   °  scorched ;    and   because  they  had  no 

7  root,  they  withered  away.  And  some  fell  among 
thorns ;    and   the   thorns  sprung  up,  and   choked 

8  them.  But  other  fell  into  good  ground,  and 
brought  forth  fruit,  some  p  an  hundredfold,  some    p  Ge.  26. 12, 


Ezek.  11.  19 :  36, 

26. 

Jam.  1. 11 ;  Rev. 

7.  16. 


various  facts  in  human  ohservatiou- 
and  experience  are  made  to  illustrate 
and  typify  great  moral  and  spiritual 
facts  and  truths,  which  are  always 
kept  separate,  and  yet  arc  always  paral- 
lel. The  latter  are  compared  with  the 
former.  Compare  the  allegories  of 
Christ  in  John  10  :  1-16 ;  1.5  :  1-8  with 
his  parables  in  this  chapter ;  or  the  par.i- 
ble  in  Isa.  5  :  1-7  with  the  allegory  in 
Ps.  80  :  8-16. 

The  parables  of  Christ  were  thus  the 
illustrations  of  spiritual  things  by  an 
analogy  of  facts  and  incidents  in  every- 
day life  and  human  e.x;perience.  Their 
design  (vers.  10-16)  and  the  right  moJj 
of  expounding  them  (vers.  18-23)  will 
appear  as  we  proceed. 

Behold,  a  sower.  Rather,  BeholJ, 
tlie  sower,  represeiitiug  the  whole  class 
of  sowers.  His  liearers  had  often  be- 
held the  sower  going  forth  to  sow. 
Possibly  one  was  near"  them  in  a  neigh- 
boring held,  to  whom  Jesas  directed 
their  attention,  and  thus  made  his  para- 
ble the  more  striking  and  impressive. 

4.  By  the  wayside.  "  The  ordinary 
roads  or  paths  in  the  east  lead  ofteii 
along  the  edge  of  the  fields,  which  are 
uiiinclosed.  .  .  .  Hence,  as  the  sower 
scatters  his  seed,  some  of  it  is  liable  to 
fall  beyond  the  plowed  portion,  on  tlie 
hard,  beaten  ground  which  forms  the 
wayside." — Dr.  Hackett's  lUH^tra'lom 
of  Scripture,  page  176.  Fowls.  Tlio 
birds,  such  as  the  lark  and  the  sparrow. 

5.  Stony  places.  Roekv  places; 
not  where  stones  were  numerous,  for 
the  soil  might  be  rich  and  deep;  but 
where  a  thin  soil  slightlv  covered  a  rockv 
surface.  It  would  be,  therefore,  soon 
warmed  and  soon  parched.  The  seed 
would  spring  up  quicklv,  and  there  being 
no  chance  for  the  plant  to  root  down- 
ward, its  whole  vitality  would  tend  up- 
ward. 


6.  Sun  was  up.     The  hot  oriental 

sun  soon  scorched  them  with  its  beams, 
evaporating  tlieir  vital  juices,  and  having 
no  root,  they  withered  away  for  want  of 
needful  moisture,  Luke  8  :  6. 

7.  Among  thorns.  Rather,  ujxmi 
thorns;,  upon  soil  wiiere  the  roots  of 
thorns  yet  remained,  not  having  been 
carefully  extirpated.  These  came  up 
and  choked,  strangled,  stided  the  grain 
by  pressmg  upon  it,  overtopping  it, 
shading  it,  and  exhausting  the  soil,  and 
thus  "it  yielded  no  fruit,"  Mark  4  :  7. 
•'Every  one  who  has  been  in  Palestine 
must  have  been  struck  witli  the  number 
of  thorny  shrubs  and  plants  that  abound 
there.  The  traveler  hnds  them  in  his 
path,  go  where  he  may.  Many  of  them 
are  small,  but  some  grow  as  high  as  a 
man's  head. "— Hackett's  Scripture  11- 
ludratioii\  \).  134. 

8.  Into £;ood  ground.  Rather,  w/xm 
good  ground,  upon  rich,  deep  soil;  nei- 
ther hard  and  beaten,  nor  rocky,  nor  in- 
fested with  thorns,  but  well  prepared 
for  receiving  the  seed.  A  hundred- 
fold. An  abundant  harvest.  Thus 
Isaac,  when  sojourning  iu  the  land  of 
the  Philistines,  is  said  to  have  sowed 
and  "received  in  the  same  vear  a  hun- 
dred-fold," Gen.  26  :  12.  "Herodotus 
mentions  two  hundred-fold  as  a  common 
return  in  the  plain  of  Babvlon,  and 
sometimes  three.  Large  portions  of 
Palestine  were  ancientlv  very  fertile  in 
grain,  as  thcv  might  now  be  under  pro- 
per cultivation.  "It  has  bc^n  judged 
that  a  slnirle  plain,  that  of  Esdraelon, 
between  the  hills  of  Samaria  on  the 
south,  and  the  last  ridofcs  of  Lebanon  on 
the  north,  would-  vield  grain  enoutrh,  if 
properly  cultivated,  to  sunnort  the  en- 
tire ponnlation  at  present  within  the  an- 
cient limits  of  the  Holy  Land."— Dr. 
Hackett's  ScHntural Pdrntratiom,  p.  1.50. 
"  The  parable  about  sowing  has  here  its 


A.D.  38. 


MATTHEW    XIII. 


Itiii 


9  sixtyfold,   some    thirtyfold.      i  Who    hath    ears    to    ''  ch.  11.  15. 
hear,  let  him  hear. 

10  And  the  disciples  came,  and  said  unto  him.  Why 

11  sjx'akest  thou  unto  them  in  parables?  He  an- 
swered and  said  unto  them.  Because  '  it  is  given 
unto  you  to  know  the  '  mysteries  of  the  kingdom  of 

12  heaven,  but  to  them  it  is  not  given.  '  For  whoso- 
ever liatli  to  him  shall  be  given,  and  he  shall  have 


ch.  11.  i25,  26 ;  16. 

17;    I's.   25.   14; 

1  Uor.  2.  6-10;  1 

John  2.  27. 

1  Cor.  2.  7  ;  Eph. 

1.  9  ;  Col.  1.  26, 

27. 

Mk.  4.  25. 


illustration,  even  in  its  most  minute 
details.  Behold  a  sower  went  forth 
to  BOW.  There  is  a  nice  and  close  ad- 
herence to  actual  life  in  this  form  of  ex- 
pression. The  expression  implies  that 
the  sower,  in  the  days  of  our  Savior, 
lived  in  a  hamlet,  or  village,  as  all  these 
farmers  now  do ;  that  he  did  not  sow 
near  his  own  house,  or  in  a  garden 
fenced  and  walled,  for  such  a  held  does 
not  furnish  all  the  basis  of  the  parable. 
Tliere  are  neither  road.s,  nor  thorns,  nor 
stony  places  in  such  lots.  He  must  go 
forth  into  the  oi)en  country,  as  these 
have  done,  wliere  tnere  are  no  fences ; 
where  the  path  passes  through  the  cul- 
tivated laud;  wliere  thorns  grow  in 
clumps  all  around ;  where  the  rocks 
peep  out  in  places  through  the  scanty 
soil;  and  where  also,  hard  by,  are 
patches  extremely  fertile.  Now  hero 
we  have  the  whole  four  within  a  dozen 
rods  of  us.  Our  horses  are  actually 
trampling  down  the  seeds  which  have 
fallen  by  this  wayside,  and  larks  and 
sparrows  are  busy  in  picking  them  up. 
That  man,  with  his  mattock,  is  digging 
about  places  where  the  rock  is  too  near 
the  surface  for  the  plow,  and  much  that 
is  so-wTi  there  will  wither  away.  And 
not  a  few  seeds  have  fallen  among  this 
bellayi,  and  will  be  effectually  choked  by 
this  most  tangled  of  thorn  bushes.  But 
a  large  portion  falls  into  really  good 
ground,  and  four  months  hence  will  ex- 
hibit every  variety  of  crop,  up  to  the 
richest  and  heaviest  that  ever  rejoices 
the  heart  even  of  an  American  farmer." 
— Thomson,  77ie  Land  and  the  Book,  vol. 
i.  p.  115. 

9.  A  call  to  candid  and  solemn  atten- 
tion. He  that  can  hear,  let  him  attend 
scriouslv,  and  understand  the  imnortant 
and  solemn  truths  taught  by  this  para- 
ble. 

10-17.  Jesus,  in  replv  to  his  disciples, 

gives    THE     REASON    FOR    TEACHING    IN 

PARABLES,  Mark  4  :  10-13 ;  Luke  8,  9, 
10. 


10.  The  disciples.  Not  only  the 
twelve,  but  al»o  those  who  believed  on 
him  as  the  Messiah,  and  attended  on  his 
instructions.  Mark  says,  "They  that 
were  about  him  with  the  twelve  asked 
him,"  Why  speakest  thou— in  pa- 
rables ?  The  question  implies  that 
this  was  the  tirst  time  that  Jesus  taught 
the  multitude  by  parables.  Before  tliis 
he  had  addressed  them  in  plain  address- 
es, intermingled  with  occasional  simili- 
tudes, as  in  the  Sermon  on  the  Mount. 
But  now  "  without  a  parable  spake  he 
not  unto  them,"  ver.  34. 

11.  Jesus  answers  that  he  speaks  in 
parables  in  order  that  the  mysteries  of 
the  kingdom  of  heaven  may  be  vailed 
to  the  careless  and  ill-designing,  but 
illustrated  to  his  believing  followers. 
Because  it  is  given  unto  you. 
liathcr,  To  you  it  i.s-  giim.  By  the  sove- 
reign will  and  good  pleasure  of  God. 
Compare  ver.  1.5,  and  the  language  in 
ch.  19  :  11;  John  3  :  27;  19:  11.  To 
yvH  is  empliatic,  and  in  contrast  to 
them.  To  them,  the  hardened  and  evil- 
designing  multitude,  it  was  not  given 
to  know  the  mysteries  of  the  Gospel  and 
of  Messiah's  kingdom.  To  most  it 
was  never  afterwai-d  given ;  some  of 
them  may  have  become  followers  of 
Jesus  after  the  descent  of  the  Spirit. 
Mysteries.  Truths  concerning  the 
kingdom  of  Christ  hitherto  hidden,  but 
now  being  revealed.  See  Rom.  IH  :  S.5, 
26;  1  Cor.  2  :  7,  8;  1  Tim.  3  :  16;  Eph. 
1  :  9,  10.  On  kingdom  of  heaven,  see  on 
ch.  3  :  2.  Even  what  prophets  had  fore- 
told was  a  mysten'  to  the  hard-hearted 
and  woridly-minded  multitude,  1  Cor. 
2:14. 

12.  Jesus  gives  the  principle  on  which 
the  knowledge  of  the  great  and  deep 
truths  of  the  gospel  dispensation  is 
given  or  withheld.  To  him  that 
hath.  He  who  hears  and  understands  ; 
he  who,  having  a  teachable  spirit,  has 
already  some  knowledge  of  the  Gospel 
and  of  Christ,  and  desires   for  more. 


184 


MATTHEW    XI  il. 


A.D.  28. 


more  abundance  :  but  whosoever  hath  not,  "  from 

13  him  shall  be  taken  away  even  that  he  hath.  There- 
fore speak  I  to  them  in  parables  :  because  they  see- 
ing see  not ;  and  hearing  they  hear  not,  neither  do 

14  they  understand.  And  in  them  is  fulfilled  the 
prophecy  of  Esaias,  -%vhich  saith,  "■'  '  By  hearing  ye 
shall  hear,  and  shall  not   understand ;  and  seeing 

15  ye  shall  see,  and  shall  not  perceive  :  for  ^''  this  peo- 
ple's heart  is  waxed  gross,  and  their  ears  ="  are  dull 


'  Is.  5.  4-7 ;  Rev. 

2.  5. 
■  Is.  6.  9,  10 ;  Eze. 

12.  2;   John  12. 

40;    Ac.   28.   26, 

27;  Ro.  11.  8;  2 

Cor.  3.  14,  15. 
'Deii.  32.  15;  Ps. 

95.8. 
'Heb.    5.    11;     2 

Thess.  2.  10,  11. 


This  implies  an  experimental  knowledge 
and  a  love  for  Christ.  Shall  be  given. 
He  shall  have  more  knowledi^e.  lie 
6haU  have  the  means  and  facilities  for 
the  attainment  and  illustration  of  these 
truths,  which  he  will  gladly  improve,  and 
thus  sliall  he  have  abundance.  The 
main  design  of  parables  was  doubtless 
to  illustrate  gospel  truths  to  the  humble 
and  sincere  followers  of  Jesus.  But 
there  was  another  design,  which  is  im- 
mediately given.  Whosoever  hath 
not.  He  who  has  not  a  teacliable  spi- 
rit, and  heuce  makes  no  use  of  tlie 
means  arid  facilities  he  already  has,  nei- 
ther loves  Jesus  nor  desires  to  know 
his  truth.  Hence  he  has  no  experimen- 
tal knowledge  of  Christ.  Even  what 
he  has.  Tiie  light,  the  means,  and  the 
knowledge  which  have  been  proffered 
him  shall  be  withheld.  Even  that  he 
"  seemeth  to  have"  (Luke  8  :  18),  his 
mere  speculative  views  and  notions,  shall 
become  more  confused  and  darkened. 
He  who  uses  and  improves  the  light  he 
has  shall  obtain  more  light;  but  he  who 
neglects  to  do  it  shall  lose  it  altogether, 
and  be  condemned  as  an  uuprolitable 
servant,  ch.  25  :  29,  30.  "  It  is  curiously 
true  of  any  parable  that  to  him  that  hath, 
namely,  the  key,  to  him  shnll  be  given, 
namely,  the  meaning.  And  the  whole 
Gospel  is  a  parable  to  him  whose  heart 
has  not  the  key." — Whedon. 

13.  The  principle  just  laid  down  is,  in 
this  verse,  applied  to  the  multitude, 
"Therefore  spealc  I  to  them  in  para- 
bles." In  verse  16  it  is  applied  to  the 
disciples.  Because  they  seeinsr, 
see  not.  They  have  faculties  and  op- 
portunities, but'  they  do  not  rightly  use 
them.  They  do  not  perceive  and  under- 
stahd  the  truths  of  the  Gospel.  Though 
they  have  moral  and  intellectual  facul- 
ties-, <'y«t  they  are  spiritually  blind  and 
deaf.-  They  are  thus  of  that  class  refer- 
red to  in  the  latter  part  of  the  twelfth 
verse,  77iey  have  not,     Jesus  therefore 


speaks  to  them  in  parables,  because 
they  are  such,  in  order  that  the  truths 
which  they  spurned  and  neglected  miglit 
be  hid  from  them.  They  are  lef  tto  their 
own  blindness  and  hardness  of  heart; 
in  other  words,  to  the  consequences  of 
their  sins,  which  are  the  source  of  their 
blindness,  prejudice,  and  ignorance. 

11.  Jesus  affirms  that  in  them  is 
strikingly  fulfilled  a  pro])hecy  found  in 
Isa.  6  :  9,  10.  In  them  is  fulfilled. 
A  strong  expression  in  the  original :  Ii; 
being  completely  fulfilled.  This  was  a 
typical  prophecy  (see  on  ch.  1 :  23),  ap- 
plying first  to  the  Jewish  people  of 
Isaiah's  time,  but  more  fully  to  the 
Jews  in  our  Savior's  time  and  under  the 
Gospel  dispensation.  That  hardness  of 
heart,  exhibited  under  the  preaching  of 
Isaiah,  was  but  a  type  of  that  greater 
hardness  of  heart  wliich  would  be  shown 
by  the  unbelieving  Jewish  people  in  the 
rejection  of  Christ  and  his  Gospel.  Re- 
ference to  the  fulfillment  of  this  pro- 
phecy, which  was,  and  indeed  is  still, 
so  complete  under  the  Gospel,  is  also 
made  in  John  12  :  40;  Acts  28  :  26,  27; 
Rom.  11  :  8.  The  language  in  these 
passages  are  "varied,  so  as  to  give  pro- 
minence in  some  of  them  to  that  willful 
blindness  which  is  a  crime,  and  in  othei"s 
to  that  judicial  blindness  wliich  is  its  piin- 
ishmeut." — Annotated  Paragraph  Bible. 

By  hearing.  With  the  hearing,  with 
the  sense  of  hearing,  ye  shall  hear  the 
words  distinctly  and  clearly,  but  ye 
shaU  not  understand  their  true  meaning; 
and  seeing,  ye  sliall  see  clearly  and  dis- 
tinctly their  external  form,  but  shall  not 
perceive  their  hidden  truths  and  their 
spiritual  meaning.  This  spiritual  deaf- 
ness and  blindness  are  sent  upon  them 
on  accoimt  of  sin. 

15.  The  spiritual  condition  of  the  peo- 
ple further  indicated  prophetically.  The 
quotation  is  in  the  languaLce  of  the  Sep- 
tuagint  version,  being  a  slight  variation, 
with  the  same  essential  meaning,  of  the 


A.D.  28. 


MATTHEW    XIII. 


185 


of  hearing,  and  tlieir  eyos  they  have  closed  ;  lest  at 
any  tinjc  they  sh()uld  see  with  their  eyes,  and  hear 
with  their  ears,  and  should  understand  with  their 
heart,  >  and  should  be  converted,  and  I  should  heal 

16  them.'     ''■  But   ))iessed  nre  your   eyes,  for   they   see  : 

17  and  your  ears,  for  they  liear.  For  verily  I  say  unto 
you,  "  That  niaiiy  propliets  and  righteous  men  have 
desired    to  see  tlioae  things  which  ye  see,  and  have 


y  2  Cor.  ?,.   16 ; 

ThcHP.  1.  9. 
'  Lk.  10.  2.3,  24. 


Eph.  3.  5;  Heb. 
11.  U\  1  Pet.  1. 
10-12. 


Hebrew  words  of  Is^aiuh.  For.  The 
reason  of  tlii.s  fearful  and  fatal  spiritual 
insensibility  and  blindness  is  about  to  be 
given.  Waxed  gross.  Literally,  hc- 
coniefat ;  a  lii^iire  of  i;reat  spiritual  in- 
sensibilit.v.  Dull  of  hearing.  Have 
licard  lieavilv,  witli  diilieully ;  spiritually 
dull.  Their  eyes  have  they  closed, 
so  as  not  to  see.  A.1I  tliese  tliinij;s  have 
been  voluntary  on  their  part,  and  have 
all  increased  by  their  voluntary  exercise. 
Lest  at  any  time.  Lest,  perchance, 
they  see,  etc.  It  was,  indeed,  their  own 
voluntary  purpose  not  to  see,  hear,  un- 
derstand, turn,  and  be  saved ;  but  it  was 
God's  purpose,  also,  on  account  of  their 
wickedness  and  hardness  of  heart. 
Should  be  converted,  and  I  should 
heal  them.  Eather,  A)ul  turn,  and  I 
xhall  heal  them.  In  all  this  God  did  not 
take  away  their  freedom.  He  was 
ready  to  heal  them  if  they  did  but  tui-n. 
which,  however,  they  would  not,  and 
indeed  could  not  do;  for  they  were 
morally  imablc,  because  they  v/ere  un- 
willing. Their  moral  inability  was  the 
result  of  their  moral  unwillingness, 
John  5  :  40.  Healed  of  their  sjiirituai 
malady,  or,  according  to  Marie  (4  :  13), 
their  sins  forgiven.  Hence,  one  of  the 
reasons  why  our  Savior  siioke  in  para- 
bles was,  that  the  truths  of  tlie  Gospel 
might  be  vailed  to  those  in  wiiose  spi- 
ritual condition  the  prophecy  of  Isaiah 
was  so  entirely  f  ultilled,  and"  who  were 
given  over  on  account  of  their  sins  to 
hardness  of  heart  and  final  destruction, 
2  Cor.  4  :  3,  4. 

16.  In  contrast  to  the  spiritual  blind- 
ness and  insensibility  of  the  unbelieving 
multitude,  he  congratulates  his  disci]iles 
on  their  spiritual  perception.  Tliey 
were  among  the  class  who  have  and 
shall  receive,  and  have  abundance,  ver. 
12.  Blessed.  Happy.  See  on  5  :  3. 
Happy  your  eyes,  for  they  see  and  per- 
ceive; and  your  ears,  for  t'.iey  hear  and 
apprehend  the  spiritual  and  glorious  i 
truths  that  are  revealed  by  me.      The  ' 


disciples  were  indeed  happy  in  contrast  to 
the  blin.led  scribes  and  Pharisees  around 
tlieni,  wlio  both  hated  and  rejected  the 
trutli.  These  humble  followers  of  Jesus, 
liaving  teachable  spirits,  had  received 
from  him  lessons  of  heavenly  wisdom. 
And  now,  while  parables  only  served  to 
darken  the  minds  of  the  hauglity  and 
self-righteous  multitude,  they  east  new 
light  into  the  minds  of  these  truth-lov- 
ing and  truth-seeking  disciples.  They 
were  lilie  the  pillar  of  the  cloud  and  tire, 
wliich  was  darkness  to  the  Egy^jtians 
but  light  to  Israel,  Ex.  14  :  20. 

17.  They  were  also  happy  in  com))ari-. 
son  to  propliets  and  rigliteous  men  of 
old.  Many  prophets  and  right> 
eous  men,  many  of  the  most  emi- 
nenth'  i)ious  men  of  tlie  old  dispensa- 
tion, have  desired  to  see  those 
things  which  ye  see,  wliat  ye  are 
beholding,  1  Pet.  1  :  10;  Job  19  :  23,  24; 
2  Sam.  23  :  5;  Isa.  52  :  7;  and  c-hs.  53 
and  54.  And  have  not  seen  them. 
Did  not  see  tliem.  Tliey  saw  them  nt)t 
with  their  bodily  eyes,  and  saw  tlu-m 
but  verv  diml}'  with  the  eyes  of  their 
soul.  And  to  hear  those  things, 
etc.  And  to  b.ear  what  ye  hear  (1  John 
1  :  1),  and  heard  not.  They  desired  to 
hear  Christ  and  the  glorious  tilings  re- 
vealed t>y  him.  Sueli  language  as  this 
could  well  lie  rejieated  by  our  Savior  at 
anotlier  time,  Luke  10  :  23,  24. 

18-23.  Intekpketation  of  the  Pa- 
rable OF  THE  SowEu.  This  is  indeed  a 
model  interpretation,  Mark  4  :  13.  From 
this,  and  that  of  the  Tares  of  the  Field 
(vers.  36-43),  we  may  learn  how  to  inter- 
pret otlier  parables.  "It  becomes  us, 
therefore,  in  tlie  two  authoritative  expo- 
sitions here  recorded  for  our  learning,  to 
observe  not  only  what  our  Savior  docs, 
but  what  he  leaves  undone,  the  neglect 
of  wliich  has  led  to  tlie  excesses  and  ab- 
surdities of  ultra-allegorical  interpreta- 
tion."— J.  A.  Ai-EXANDEK.  Mark  4  : 
13-20;  Luke  8:  11-1.5. 

18.  It  appears,  from  a  comparison  of 


186 


MATTHEW    XIII. 


A.D.  38. 


not  seen  them;   and  to  hear  those  things  which  ye 

18  hear,  and  have  not  heard  them.    '°  Hear  ye  therefore 

19  the  parable  of  the  sower.  When  any  one  heareth 
the  word  •=  of  the  kingdom,  and  understandeth  it 
not,  then  cometh  ■*  the  wicked  one^  and  "  catcheth 
away  that  which  was  sown  in  his  heart.  This  is  he 
which  received  seed  by  the  way  side.  But  he  tliat 
received  the  seed  into  stony  places,  the  same  is  he 
that  heareth  the  word,  and  anon  ^  with  joy  receiveth 
it ;  yet  hath  he  not  root  in  himself,  but  e  dureth 
for  a  while  :  ''  for  when  tribulation  or  persecution 


20 


21 


"  Mk.  4.  14 ;  Lk.  a 

11. 
•"  ch.  4.  23. 
''  1  John  5.  18. 
'  2  Cor.  4. 4 ;  Jam. 

1.  23,  24. 
f  Is.  58.  2  ;     Eze. 

33.31,32;    Joht 

5.  a>. 

'•  IIos.  6.  4  ;  Gal.  5. 

7;  Heb.    10.   33- 

39. 
•>  Mk.     8.     34-36 -. 

Gal.  6.  12. 


Mark  4  :  10  and  Luke  8  :  9,  that  the  dis- 
ciples not  only  asked  Jesus  why  he 
taught  in  parables,  but  also  the  meaning 
of  this  parable.  The  answer  of  the  for- 
mer question  we  have  just  considered; 
we  now  would  attend  to  the  latter. 
Hear  ye.  You  who  are  of  the  cliiss 
for  whom  parables  are  designed  for  the 
revealing  and  the  illustration  of  truth, 
you  wlio  are  so  highly  favored  above  the 
unbelieving  multitude,  and  even  above 
the  most  eminent  saints  of  the  past, 
hear  and  understand  what  the  parable  of 
the  sower  teaches.  The  sower  repre- 
sents the  Son  of  Man  (ver.  37),  also  liis 
ministers  and  servants,  ch.  35  :  45;  3 
Cor.  5  :  30. 

This  i)arable  divides  the  hearers  of  the 
Gospel  into  four  classes:  the  thought- 
less, the  superficial  and  fickle,  the  world- 
ly, and  the  truly  pious. 

19.  Heareth  the  word  of  the 
kin§rdom.  The  truths  of  the  Gospel. 
Luke  (8  :  11)  says,  "The  seed  is  the 
word  of  God."  See  1  Pet.  1  :  33.  Un- 
derstaudeth  it  not.  He  does  not 
apprehend  its  spiritual  meaning,  and 
gives  it  no  proper  attention.  These 
words  represent  the  character  of  the 
'-  wayside  hearer  as  without  spiritual  un- 
derstanding, thoughtless,  careless,  and 
stupid,  Prov.  34  :  30-34.  The  Avicked 
one.  Rather,  the  evil  one.  Mark  says, 
"*  Satan ;  "  Luke,  "  Devil."  Catcheth 
away,  like  the  birds  picking  up  the 
grain.  Satan  not  only  does  this  himself, 
but  also  through  evil  thoughts,  desires, 
and  lusts,  and,  indeed,  by  any  thing 
which  will  attract  the  attention  from  the 
truths  of  the  Gospel.  This  is  he  that 
received.  This  w  he  that  was  soum;  or. 
This  wrt<  that  sown,  etc.  "The  mean- 
ing is,  This  is  the  one  whose  case  is  re- 
presented by  seed  sown  by  the  way- 
eide." — Conant.     The  fate  of  the  seed 


is  inseparable  from  the  fate  of  the  man; 
it  can,  therefore,  truthfully  represent  the 
man. 

30.  He  that  receiveth  seed  in 
stony  places,  etc.  The  one  sown  on 
rocky  places,  etc.  The  seed  in  each  of 
the  four  classes  is  made  to  represent  the 
individual.  This  is  the  one  whose  case 
is  represented  by  the  seed  sown  on 
rocky  places.  The  same  is  he  that 
heareth.  This  is  he  that  heareth,  an 
emphatic  expression,  denoting  more  than 
the  careless  and  indiiferent  hearing  of 
the  wayside.  The  same  expression  is 
also  used  in  the  original  of  the  thorny 
ground  and  good  ground  hearers,  vers. 
31,  33.  This'one  hears,  indeed,  but  su- 
perficially. His  emotions  are  easily 
aroused,  but  his  heart  beneath  is  hard 
and  unaflTected.  There  is  no  deep  con- 
viction of  sin ;  no  brokenncss  and  con- 
trition of  spirit.  He  does  not  count  the 
cost  (Luke  14  :  3.5-33),  but  hearing  the 
glad  tidings,  and  thinking  upon  the 
pleasures  and  gains  of  salvation,  anon, 
immediately,  receives  the  word  with 
joy. 

31.  Yet  hath  not  root  in  him- 
self. This  characterizes  the  individual 
as  superficial,  rootless.  He  is  wanting 
in  the  jirinciples  of  true  religion,  hu- 
mility, love,  repentance,  and  faith.  He 
is  not  "rooted  and  grounded  in  love" 
(Eph.  3  :  17),  nor  "rooted  and  built  up" 
in  Christ  (Col.  3  :  7).  He  is  destitute  of 
that  hidden  life,  that  which  "  is  hid  with 
Christ  in  God,"  Col.  3  :  3.  He  there- 
fore but  dureth  for  a  while,  is  only 
for  a  season,  or  temporarj'.  He  is  su- 
perficial and  fickle.  As  a  disciple  he  is 
only  a  creature  of  excitement,  carried 
away  by  the  novelties,  the  pleasures,  or 
the  "sentimental  excitements  of  religion, 
and  hence,  as  the  excitement  subsides, 
he  himself    changes    and    turns   tiaek. 


A.D.  28. 


MATTHEW     XUI. 


187 


ariseth  because  of  tlie  word,  by  and  by  '  lie  is  of- 
23  fended.  J  Pie  also  that  received  seed  ^  among  the 
thorns  is  he  that  heareth  tlie  word  ;  and  '  the  care 
of  this  world,  and  '"  the  deceitfulness  of  riches,  choke 
33  the  word,  and  he  beconieth  unfruitful.  But  he 
that  received  seed  into  the  good  ground  is  he  that 
heareth  the  word,  "  and  understandeth  it ;  which 


'  ch. 

n. 

6;  21 

iin. 

1.  15. 

J  ch. 

19 

2,3;  Mk. 

10. 

2;j 

Lk. 

18. 

ii4. 

25: 

1  Tim 

.  (). 

9; 

■i  'V 

ini.  4. 

10. 

^  .J<; 

-.4. 

3. 

1  Lk 

10.40-42; 

21. 

:W; 

1 

John 

2, 

15, 

16. 

This  is  what  Luke  (8  :  13)  describes  as 
believing  fur  a  while,  an  eniotioniil  and 
apparent  faith,  not  the  believinsj^  with 
all  the  heart,  Acts  8  :  37.  Tribula- 
tion. Altiietion,  distre.-;s,  incliidini;; 
providential  dealinjjs  and  chastLsciaents. 
Persecution.  The  word  originally 
means  purt:uU,  that  is,  of  an  enemy. 
The  evils  inllicted  by  enemies.  Tribu- 
lation and  persecution  form  what,  ac- 
cording to  Luke,  is  styled  "  the  time  of 
temptation."  By  and  by  he  is 
offended.  Ratlier,  Immcdiatdij,  as 
suddenlj'  as  he  received  the  word  at  Hrst, 
h'!  taketh  offense,  becomes  disaffected, 
his  emotions  are  aroused  in  an  opposite 
direction,  and  his  profession  is  re- 
nounced. Thus,  according  to  Luke, 
he  "falls  away"  from  a  mere  superficial 
religion  and  a  false  profession.  As  the 
hot  sun  causes  the  deeply-rooted  plant 
to  grow,  while  at  the  same  time  it 
withers  the  rootless  grain  on  rocky 
places,  so  tribulation  and  ])ersecution 
strengthen  and  develop  the  true  child  of 
God  (Rom.  5:3;  8  :  28;  2  Cor.  4  :  17; 
Rev.  7 :  14),  while  they  offend,  discou- 
rage, and  completely  disaffect  the  false 
and  superficial  disciple,  Hos.  9  :  16;  2 
Tim.  4  :  10. 

22.  He  also  that  received  seed 
among  the  thorns.  He  sown  among 
thorns,  etc.  His  case  is  represented 
by  the  seed  sown  among  thorns.  His 
heart  is  like  the  plowed  but  illy  pre- 
pared field,  from  which  the  thorn 
roots  have  not  been  entirely  extirpat- 
ed. He  has  conviction  of  sin,  shows 
signs  of  sorrow  and  repentance,  and 
passes  through  an  experience  similar  to 
that  often  witnessed  in  true  conversion. 
But  the  heart  is  divided,  darling  sins 
are  secretly  fostered,  and  the  powers  of 
the  body  and  soul  are  not  given  up  to 
Christ.  He  is  not  thoughtless,  like  the 
one  of  the  first  class,  nor  like  the  one  of 
the  second  class  does  he  fail  to  count 
the  cost,  and  hence  he  does  not  partici- 
pate in  his  false  and  fleeting  joy.  He 
hears,  and  hears  seriously,  has  a  con- 


flict with  the  world,  and  fails  to  con- 
quer. The  cause  is  in  a  lieurt  not  con- 
secrated to  Jesus.  Cares  of  this 
Avorld.  Anxious  cares  about  worldly 
tilings,  wliich  divide  the  heart  between 
God  and  the  world,  James  1  :  t>-8.  This 
may  apply  especially  to  the  poor,  whose 
struggles  with  poverty  draw  off  the 
mind  from  God,  but  also  to  every  one 
who  is  so  unduly  anxious  about  woiidly 
things  (ch.  6  :  2.5)  as  to  prevent  him  from 
giving  up  himself  to  God,  and  casting 
his  care  on  him,  1  Pet.  5  :  7.  Deceit- 
fulness  of  riches,  in  alluring  the 
heart  and  leading  it  to  exercise  a  false 
confidence  in  wealth,  producing  self- 
sufficiency  and  self-complacency.  Hence 
he  takes  up  with  a  false  hope  and  a 
false  profession.  Luke  adds,  "The 
pleasures  of  this  hfe,"  and  Mark,  "The 
lusts  of  other  things,"  which  are  but 
the  natural  accompaniments  of  such  a 
course,  1  Tim.  6  :  9,  10.  These  things 
choke,  strangle  the  word,  by  their  con- 
tact and  pressure,  so  that  it  becomes 
unfruitful,  or,  as  Luke  has  it,  they 
"bring  no  fruit  unto  perfection,"  Prov. 
11  :  28;  Luke  21  :  34.  He  becometh. 
Rather,  it  becometh,  referring  to  tlie  seed, 
but  of  course  representing  the  man. 
He  may  have  much  of  the  outward  ap- 
pearance of  the  disciple,  and  even  appa- 
rent fruits ;  bnt  these,  not  coming  to  per- 
fection, are  unfit  for  use,  and  as  worth- 
less as  no  fruit  at  all.  In  the  sight  of 
God  he  is  really  destitute  of  good 
works. 

23.  But  he  that  receiveth.  The 
one  soim,  whose  ease  is  represented  by 
the  seed  sown  on  good  ground.  He 
hears  the  word  attentively  and  rightly, 
and  understandeth,  apprehends  its 
true  spiritual  import.  According  to 
Mark  (4  :  20),  this  class  "receive''  the 
word,  receive  the  truth,  and  act  upon  it ; 
and  Luke  (8 : 1.5),  they  having  heard,  "  in 
an  honest  and  good  heart,  keep,"  or 
"hold  fast  the  word  and  bring  forth 
fruit  with  patience."  Their  hearts,  like 
the  good  ground,  are  prepared  for  the 


188 


MATTHEW    Xill. 


A.D.   28. 


also  °  beareth  fruit,   and  bringeth  forth,  some  an    ""ch     19     1&-24; 
hundredfold,  some  sixty,  some  thirty.  ^"5  jijp  ^' 

24       Another  parable  put  he  forth  unto  them,  saying,    "  1  Thess.  1.  5-7. 


seed,  ready  to  receive,  luiderstaud,  ac- 
cept, and  retain.  All  hearts  are  evil  by 
nature,  but  in  some  there  is  a  readi- 
ness, througli  the  operatious  of  the  Spi- 
rit and  the  truth,  to  hear  and  accept 
tlie  Gospel.  It  is  heard  not  thousjht- 
lessly  (ver.  19),  but  seriously;  received 
not  'superlicially  (vers.  20,  "21),  but  it 
Kinks  deep  into'  the  heart ;  and  accept- 
ed not  partially  (ver.  22),  but  fully 
with  the  whole  heart.  There  is  repen- 
tance and  faitli,  a  full  surrender  of  the 
heart  to  Christ.  Wliile  the  soul  acts 
freely,  the  Spirit  works  etfectually  in 
connection  with  the  truth,  and  thus, 
without  infringing  upon  the  will,  the 
heart  is  prepared  by  divine  grace,  John 
5  :  40;  6  :  44;  1(3  :  8;  1  Cor.  2  :  14. 
Beareth  fruit.  In  the  original  this 
is  eniphatiealiy  made  a  characteristic 
whieli  distiagaishes  this  class  from  the 
others.  Some  a  hundred-fold,  some 
sixty,  some  thirty.  All  of  this  class 
produce  fruit,  but  in  ditlerent  degrees, 
in  jjroportion  to  the  natural  endow- 
ments of  the  soul,  the  spiritual  culture 
of  the  heart,~  the  devotedness  of  the 
life  and  the  faithfulness  in  the  use  of 
all  Gospel  means,  graces,  and  bless- 
ings. 

From  our  Savior's  exposition  of  this 
parable  we  learn  that,  in  expounding 
parables,  we  must  avoid  the  two  oppo- 
site extremes,  the  making  of  every  mi- 
nute point  significant,  on  the  one  hand, 
and  the  overlooking  some  points  which 
are  really  signiticant,  on  the  other. 
The  resemblance  in  the  principal  inci- 
dents is  all  that  should  be  generallj' 
sought.  First  of  all,  seek  carefully  the 
gr.ind  design  of  the  parable  and  its 
centre  of  comparison;  and  then,  with 
the  mind  fixed  on  these,  explain  the 
principal  parts  accordingly,  without  giv- 
nig  too  much  prominence  to  minute 
particulars,  which  serve  merely  to  com- 
l>lete  the  story.  Avoid  fanciful  inter- 
))retations;  beware  of  seeking  resem- 
blances which  are  foreign  to  the  de- 
sign of  the  parable.  The  interpretation 
must  not  be  forced  or  far-fetched,  but 
natural  and  easy.  Bev,-are,  also,  of 
founding  a  doctrine  or  a  duty  on  single 
phrases  or  incidental  circumstances.  In 
eeeking  the  design  of  a  parable,  particu- 


lar attention  must  be  given  to  its  oc- 
casion, connection,  introduction,  and 
close.  Tiie  cfiitre  of  the  comparison  is 
that  from  which  all  parts  of  the  para- 
ble extend  in  illustrating  its  grand  de- 
sign. 

These  principles  may  be  briefly  illus- 
trated in  the  Farable  of  the  Sower,  as 
follows :  The  (jenerol  dexu/n  of  parables 
is  to  illustrate  the  mysteries  of  the 
kingdom  of  God.  The  partleida)-  design 
of  this  parable  is  to  illustrate  the  vari- 
ous receptions  men  give  to  the  word  of 
God  ;  the  causes  and  consequences  are 
incidentally  traced.  The  ceidre  of  the 
comparison  is  the  receptivity  of  the 
ground  to  the  seed  with  that  of  the 
heart  to  the  word  of  God.  All  portions 
of  the  parable  and  its  interpretation 
are  in  harmony  with  this  grand  design 
and  central  similitude.  The  sower  is 
the  Son  of  Man,  or  his  representatives, 
his  servants;  theseedisthe  wordof  God; 
the  ground,  the  hearts  of  men ;  the  seed, 
with  its  results,  as  sown  in  the  ground, 
the  various  classes  of  hearers.  It  can  be 
seen  that  many  resemblances  might  be 
affirmed  which  Jesus  has  not  drawn. 
Thus,  for  example,  from  the  sower  as  a 
/iiisbcaidman,  his  going  forth,  the  time 
and  tnanncr  of  his  sowing,  the  local  po- 
sition of  the  wayside,  and  manj'  other 
points  too  numerous  to  mention.  But 
these  would  be  foreign  to  the  grand 
design,  and  very  remotely  connected, 
or  not  connected  at  all,  with  the  cen- 
tre of  C()m]iarison.  So,  also,  to  refer 
the  wayside  hearer  to  tlioughtless  child- 
hood ;  "the  stony  ground,  to  ardent,  su- 
]ierHeial  youth  ;  and  the  thorny  ground, 
to  worldly-minded  maturity,  would  be 
!  fanciful  a  5  well  as  unnatural.  And, 
j  finally,  to  conclude  that  there  are  but 
three  classes  of  fruit-bearing  Christians, 
I  corresponding  to  the  hundred-fold,  the 
I  sixty  and  the  thirty,  each  bearing  no 
]  more  and  no  less  than  the  ratio  of  his 
I  class,  would  obviously  be  forced,  and 
be  founding  a  principle  on  single  phra,ses 
and  incidental  circumstances. 

24-30.  The  Parable  of  the  Tares. 

I  The  iirineiple  for  the  treatment  of  the 

j  v.'icked  under  the  administration  of  the 

Messiah.     Found  only  in  Matthew. 

I     %i.    Another     parable    put    he 


A.D.   28. 


MATTHEW    XIII. 


189 


The  kingdom  of  heaven  is   likened  unto   a   man 

25  which  sowed  good  seed  in  his  field  :  p  but  while 
men  slept,  "i  his  enemy  came  and  sowed  tares  among 

26  the  wheat,  and  went  his  way.  But  when  the  blade 
was  sprung  up,  and  brought  forth  fruit,  then  ap- 

27  peared  the  tares  also.  So  the  servants  of  the  house- 
holder came  and  said  unto  him,  Sir,  didst  not  thou 
sow  good  seed  in  thy  field  ?     From  whence  then 

28  hath  it  tares  ?  He  said  unto  them,  An  enemy  hath 
done  this.     The  servants  said  unto  him,  Wilt  thou 


"Ps.    1.    1-3;    92. 

13-15;    John  15. 

8,  16;  Phil.  1.  11. 
p  Is.  56.  10. 
12  Cor.  11.  13-15; 

Gal.  2.  4;   Heb. 

12.  15,  16;  IPet. 

5.8. 


forth,  laid  or  set  before  them  for  their 
careful  consideration.  The  verb  trans- 
lated put  forth  is  often  used  to  express 
the  setting  or  laying  food  before  any 
one,  Acts  16  :  U-t;  1  Cor.  10  :  27. 
This  parable  contained  food  indeed  for 
the  mind  and  heart.  The  kingdom 
of  heaven.  The  reign,  administra- 
tion, or  dispensation  of  the  Messiah. 
Is  likened  unto  a  man.  Is  like 
the  case  of  a  man  under  the  circum- 
stances about  to  be  detailed.  Good  seed. 
Wheat  (ver.  30),  clean,  unmixed,  and 
nutritious,  in  contrast  to  the  poison- 
ous, useless  seed  afterward  sown  by  his 
enemy. 

25.  While  men  slept.  Not  his 
servants  specially,  but  men  generally. 
At  the  time  when  men  usually  sleep, 
that  is,  at  night.  His  enemy. 
Doubtless,  an  ill-disposed  and  unfriend- 
ly neighbor.  V/hat  he  did  was  from 
malice.  Similar  acts  of  malice  and  re- 
venge are  practiced  to  this  day.  "  Thus, 
in  Ireland,"  says  Trench,  "  I  have 
known  an  out-going  tenant,  in  spite  at 
his  eviction,  to  sow  wUd  oats  in  the 
fields  which  he  was  leaving."  Solved 
tares  among  the  wheat.  Sowed 
in  addiliou  darnd  or  bastard  wheat. 
That  which  the  enemy  sowed  was  not 
tares,  which  do  not  resemble  wheat,  and 
which  is  also  useful  as  food  for  cattle, 
but  darnel,  a  noxious  plant,  very  com- 
mon in  the  east,  resembling  wheat,  and 
not  only  worthless,  but  intoxicating  and 
poisonous.  Its  fruit  is  black,  not  yel- 
low. "  Except  that  the  stock  was  not  so 
high,  it  appeared  otherwise  precisely  Uke 
wiieat,  just  as  the  ears  begin  to  show 
themselves  and  the  kernels  "are  swelling 
out  into  shape.  .  .  .  I  collected  some  spe- 
cimens of  this  deceitful  weed,  and  have 
found,  on  showing  them  to  friends, 
that  they  have  mistaken  them  quite  in- 
variably   for   some    species    t)f   grain, 


such  as  wheat  or  barley." — Dr.  Hack- 
ett's  Scripture  llhistratioiis,  page  138. 
"The  taste"  of  the  grain  "is  bitter, 
and,  when  eaten  separately,  or  even 
when  diffused  in  ordinary  bread,  it 
causes  dizziness,  and  often  acts  as  a 
violent  emetic.  ...  In  short,  it  is  a 
strong  soporitic  poison,  and  must  be 
carefully  winnowed  and  picked  out  of 
the  wheat,  grain  by  grain,  before  grind- 
ing, or  the  flour  is  not  healthy." — Dr. 
Thomson.  Having  done  the  mischief, 
the  enemy  went  his  way  as  secretly 
and  silently  as  he  came. 

26.  Then  appeared  the  tares 
also.  While  the  blade  was  springing 
up  and  growing,  all  appeared  alike ;  but 
when  the  timeof  producing  fruit  came, 
the  tares  or  darnel  were  easily  distin- 
guished. So  persons  are  known  by  their 
fruit. 

27.  So  the  servants.  And,  etc. 
It  should  be  noted  that  Jesus  makes  no 
reference  to  these  senuntfi  in  his  inter- 
pretation of  the  parable,  vers.  36-40. 
They  seem  to  be  intended  to  represent 
no  particular  class  of  persons,  but  are 
rather  introduced  to  till  up  the  parable, 
and  for  bringing  out  the  truth  taught 
by  the  answers  of  the  householder  to 
their  questions.  Yet  the  Bible  student 
wiU  be  reminded  of  the  disciples  who 
asked.  If  they  should  command  fire  to 
come  down  from  heaven  upon  the  Sama- 
ritans who  refused  to  entertain  Jesus, 
Luke  9  :  54.  Didst  not  thou  sow, 
etc  ?  Rather,  didst  thou  not  sow  V  The 
(question  has  reference  to  the  ,iow- 
ing,  not  to  the  person  that  sowed.  It 
supposes  an  affirmative  answer,  and  is 
thus  preparatory  to,  and  the  ground  of, 
the  question  that  follows. 

28.  An  enemy.  lAicraWy,  ahostUeman. 
his  character  as  an  enemy  being  made 
prominent.  Gather  them  up.  By 
weeding,  pulling  them  up. 


190 


MATTHEW     XIII. 


A.D.  28. 


John  18.  36. 
Mai.  3.  18;  4. 
2. 


John 


29  then  that  we  go  and  gather  them  up  ?  But  he  said, 
'  Nay  ;  lest  while  ye  gather  up  the  tares,  ye  root  up 

30  also  the  wheat  with  them.  Let  '  hotli  grow  to- 
gether until  the  harvest :  and  in  the  time  of  harvest 
I  will  say  to  the  reapers,  *  Gather  ye  together  first 
the  tares,  and  bind  them  in  bundles  to  burn  them  : 

.  but  "  gatlier  the  wheat  into  my  barn. 

31  Another  parable  put  he  forth  unto  them,  saying, 
"  The  kingdom  of  heaven  is  like  to  a  grain  of  mus- 
tard seed,  which  a  man  took,  and  sowed  in  his 

32  field  :  which  indeed  is  the  least  of  all  seeds :  but 


ch.  25.  41 ; 
15.  6. 
'  ch.  3.  12. 


Ps.  72. 16-19 ;  Is. 
2.  2,  3 ;  Mic.  4.  1, 
2. 


29.  Root    up    also    the  wheat. 

Lest  while  you  root  up  the  tares  or  dar- 
nel you  root  up  the  wheat  at  the  same 
time  with  them.  This  might  happen 
from  their  close  resemblance;  but  es- 
pecially from  the  close  connection  and 
mtertwining  of  their  roots.  "In  those 
parts  where  the  grain  has  headed  out 
they  (the  tares)  have  done  the  same, 
and  there  a  child  can  not  mistake  them 
for  wheat  or  barley  ;  but  where  both  are 
less  developed,  the  closest  scrutiny  will 
often  fail  to  detect  them.  Even  the 
farmers,  who  in  this  country  generally 
weed  their  held;;,  do  not  attemj)!  to  sepa- 
rate the  one  from  the  other.  They 
would  not  only  mistake  good  grain  for 
them,  but  very  commonly  the  roots  of 
the  two  are  so  intertwined  that  it  is  im- 
possible to  separate  them  without  pluck- 
ing up  both.  Both,  therefore,  must  be 
left  to  grow  together  until  the  harvest." — 
Dr.  Tho-mson. 

Farmers  among  us  sometimes  pass 
through  their  grain-tields  and  cut  ofl"  the 
tops  of  cheat,  or  American  darnel,  and 
thus  clean  their  field  without  rooting  u]) 
or  injuring  the  wheat.  But  the  house- 
holder does  not  intimate  any  such 
means.  He  would  have  all  remain  till 
harvest. 

30.  The  harvest  \vas  the  right  time  for 
separating  the  noxious  weed  from  the 
grain.  Burn  them.  The  darnel  is 
useless  and  injurious,  and  fit  only  to  be 
burned.  On  account  of  the  scarcity  of 
wood  in  Palestine,  even  dried  grass  was 
used  for  fuel.     See  ch.  6  :  30. 

31.  33.  Parable  of  the  grain  of 
MUSTARD  SEED,  Mark  4  :  30-32.  Com- 
pare Luke  13  :  18,  19.  The  expansive 
power  of  truth. 

31.  Jesus  had  related  two  parables,  in 
the  first  of  which  three  fourths  of  the 
seed  was  unproductive,  and  in  the  sec- 


ond, a  noxious  plant  was  mingled  with 
the  growing  wheat.  Now  he  presents  a 
brighter  side,  by  relating  two  other  para- 
bles. One  small  plant  produces  a  tree. 
A  little  leaven  leavens  the  whole  lump. 
By  the  first  he  shows  the  expansive 
and  accretive  power  of  truth;  by  the 
second  its  assimilating  and  dittusive 
power.  The  first  shows  rather  its  out- 
ivard  workings ;  tiie  second  its  hiward 
influence.  Which  a  mau  took  and 
sowed.  Literally,  W hich  a  man  tak- 
ing or  Jiandliiig  sowed.  Great  minute- 
ness and  fuDness  in  the  description. 
There  may  be  reference  to  the  small- 
uess  of  the  seed,  which  required  the 
most  careful  taking  up  and  holding,  lest 
it  should  be  lost.  His  field.  Luke 
(13  :  19)  says,  "His  garden."  The  word 
field  in  the  original  is  the  more  general, 
and  may  include  a  "garden,"  that 
is,  any  place  planted  with  herbs  and 
trees. 

32.  Least  of  all  seeds.  This  is 
popular,  not  scientific  language.  It 
was  indeed  the  smallest  of  seed-grain 
used  in  Jewish  husbandry,  and,  in  pro- 
portion to  the  plant  it  produces,  it  was 
the  smallest  of  all  domestic  garden 
seeds.  In  Jewish  proverbial  language 
it  was  also  used  to  denote  the  smallest 
thing.  Sec  ch.  17  :  20.  It  should,  how- 
ever, be  noted  that  in  the  Greek  the 
comparative  is  used  here,  as  well  as  in 
the  clause,  greatest  among  herbs : 
Less  thati  all  i^eech  ;  greater  than  the  herbs. 
The  first  is  equivalent,  or  nearly  so,  to 
the  superlative,  sineeit  obviously  means 
fes-.s  than  <dl  other  .scafe,  henei'  tIn'haM  of 
all  .vwfe.  The  second  is  manifestly  not 
so  exactly  expressed  by  greatest,  etc. ;  for 
the  growth  of  the  mustard  plant  is  de- 
scribed, though  indeed  an  herb,  yet  be- 
coming, when  it  is  grown,  greater  than 
the  herbs,  a  tree,  so  that  the  birds  of 


A.D.  28. 


MATTHEW    XIII. 


191 


"  when  it  is  grown,  it  is  the  greatest  among  herbs,    ^      qa  o-n  p 
and  becometh  a  tree,  so  that  "  the  birds  of  the  air   '4.^18. "        '    ^^' 
come  and  lodge  in  the  branches  thereof. 


the  air  may  come  and  lodge,  find  shel- 
ter in  its  branches.  Luke  (13  :  19)  says, 
it  becomes  "a  great  tree,"  of  course  in 
a  comparative  sense. 

The  mustard  plant  attains  a  consider- 
able size  in  hot  climates.  Dr.  Hackett, 
while  riding  across  tlie  plain  of  Akka, 
on  the  way  to  Carmel,  examined  an  ex- 
tensive field  of  this  plant.  "It  was 
then  in  blossom,  full  grown,  in  some 
cases  six,  seven,  and  nine  feet  high, 
with  a  stem  or  trunk  an  inch  or  more  in 
thickness,  throwing  out  branches  on 
every  side.  I  was  now  satisfied  in  jjart. 
I  felt  that  such  a  plant  might  well  be 
called  a  tree,  and,  in  comparison  to  the 
seed  producing  it,  a  great  tree.  But 
still  the  branches,  or  stems  of  the 
branches,  were  not  very  large,  or,  appa- 
rently, very  strong.  Can  the  birds,  I 
said  to  myself,  rest  upon  them?  Are 
they  not  too  slight  and  flexible?  Will 
they  not  bend  or  break  beneath  the 
superadded  weight?  At  that  very  in- 
stant, as  I  stood  and  revolved  the 
thought,  lo  !  one  of  the  fowls  of  heaven 
stopped  in  his  flight  through  tlie  air, 
alighted  down  on  one  of  the  branches, 
which  hardly  moved  beneath  the  shock, 
and  then  began,  perched  there  before 
my  eyes,  to  warble  forth  a  strain  of 
sweetest  music.  All  my  doubts  were 
now  charmed  away." — Sc7-i2^tHre  Illustra- 
tions, page  133. 

Dr.  Royle,  Art.  "Sinapi,"  Kitto'sEn- 
eye,  supposes  that  Jesus  refers  to  the 
mustard- tree,  the  Khardal  roomee,  or 
Turkish  mustard,  called  by  botanists 
Salvadora  Ferswa,  found  in  India,  Arabia, 
and  Syria,  and  grows  abundantly,  as  he 
says,  on  the  very  shores  of  the  sea  of 
GalUee,  where  our  Savior  spake  the  pa- 
rable of  the  mustard-seed.  It  is  more 
natural,  however,  to  suppose  the  mus- 
tard plant  to  be  intended,  since  Jesus 
speaks  of  it  as  sowed  in  "a  garden]' 
(Luke),  and  by  his  language  implies  that 
it  is  an  herb,  that  is,  a  garden-plant.  The 
matter  of  wonder  also  is,  not  that  a  tree, 
but  that  a  pla7it  from  so  small  a  seed 
should  grow  to  such  a  size. 

The  grand  design  of  this  parable  is  to 
show  the  expansive  and  growing  power 
of  the  Gospel  lander  the  kingdom  or 
reign  of  the  Messiah,    Its  ce7itre  of  com- 


parison is  between  the  power  of  growth 
as  exhibited  in  the  mustard-seed  and 
that  manifested  in  gospel  truth.  The 
grain  of  mustard  represents  the  word 
of  God,  the  truth ;  the  man  that  sowed 
it,  Christ  or  one  of  his  servants;  tlie 
field,  the  human  heart ;  tlie  seed  in  tlie 
soil  becoming  a  plant,  the  individual 
believer.  The  idea  of  growth  and  of 
gradual  development  is  vividly  present- 
ed. A  seed  of  gospel  truth  is  lodged 
in  the  heart,  a  little  word  or  a  single 
idea.  To  human  view  it  is  indeed  small, 
but  it  germinates  into  a  new  and  grow- 
ing life,  begotten  "  with  the  word  of 
truth,"  James  1  :  18.  Thus  it  has 
pleased  God  "through  the  foolishness  of 
preaching  to  save  them  that  believe," 
1  Cor.  1 :  21.  The  believer  now  grows 
in  grace,  his  spiritual  strength  increases, 
his  graces  appear,  and  his  powers  are 
developed,  going  on  from  one  degree  of 
strength  to  another,  tiU  he  becomes  a 
full-grown  man  in  C^hrist,  Eph.  4  :  13. 
He  has  now  the  size,  appearance, 
strength,  and  activities  of  a  man.  It 
may  well  be  noted  that  the  idea  of 
growth  involves  not  only  internal  devel- 
opment, but  also  accretion  from  with- 
out, through  food,  air,  water,  etc.  So 
the  Christian  in  his  growth  feeds  upon 
the  bread  of  life.  The  birds  of  the  air 
are  introduced  to  represent  the  strength 
and  blessings  of  this  matured  and  de- 
veloped life.  Christians,  individually 
and  collectively,  are  indeed  a  source  of 
blessing  and  safety  to  the  world,  Gen. 
18 :  2,3-33;  Deut.  9  :  19,  20  ;  Isa.  1 :  9. 

But  this  parable  may  also  be  used  to 
illustrate  the  power  and  growth  of  the 
Gospel  generally  in  the  hearts  and  lives 
of  men.  Jesus  was  indeed  "  the  Word," 
the  gospel  seed,  the  babe  at  Bethlehem, 
the  man  of  sorrows,  despised  of  men, 
but  planted  of  his  own  free  will  by  his 
death,  springing  up  in  his  resurrection, 
and  bearing  fruit  in  the  thousands  and 
the  millions  of  his  followers,  John  12 :  24. 
This  spiritual  kingdom,  beginning  with 
liimself,  has  been  constantly  augment- 
ing. The  Gospel  from  small  begin- 
nings has  become  extensive  and  power- 
ful. See  a  propliecy  of  this  kingdom 
in  Dan.  2  :  44,  45  ;  and  compare  Dan. 
7  :  13,  14  ;  Ezek.  17  :  22-24, 


192 


MATTHEW    XIII. 


A.D.  28. 


33 


y  Another  parable  spake  he  unto  them  ;  The  king-  ^  ^^^/'^^  g^^ 

dom  of  heaven  is  like  unto  leaven,  which  a  woman  ^Ps.  n'g.'ii;  Lk. 

took,  ^  and  hid  in  three  measures  of  meal,  "  till  the  2.  51. 
whole  was  leavened. 


33.  The  parable  of  the  Leaven  ; 
compare  Luke  13  :  20,  31.  The  assimi- 
lating power  of  truth. 

33^  Leaven.  Yeast,  sour  dough. 
Three  measures.  The  measure  here 
meant  was  one  third  of  an  ephah ; 
three  measures,  or  an  ephah,  seems  to 
have  been  the  quantity  commonly  used 
for  one  baking.  See  Gen.  18  :  6  ;  Jud. 
(5:9;  1  Sam.  1  :  24.  Jerome  says  a 
measure  is  equal  to  a  Roman  modius,  or 
about  a  peek  and  a  half.  Meal.  Flour, 
tine  meal ;  probably  wheat  Hour. 

In  interpreting  this  parable,  the  ques- 
tion arises  at  the  outset  whether  it  is 
intended  to  illustrate  the  leavening 
power  of  gospel  truth,  or  of  false 
doctrine.  Starting  with  the  fact  that 
leaven  was  forbidden  at  the  passover, 
and  in  all  offerings  made  by  tire  unto 
the  Lord  (Ex.  12  :  15  ;  Lev.  2  :  11),  and 
that  it  is  generally  used  in  Scripture  in  a 
bad  sense,  to  symbolize  evil  (Luke  12  : 
1  and  1  Cor.  5  :  7),  some  commeutatprs 
refer  this  parable  to  the  corruptions  of 
doctrine  and  practice  which  have  crept 
into  tlie  clmrch,  making  the  woman  to 
represent  the  apostate  church  ;  e.^em- 
plitied  very  strikingly  by  the  papacy.  A 
fatal  objection  to  this  view  is  that  Jesus 
says.  The  kingdom  of  heaven  is  like  unto 
leaven.  If  leaven  be  error,  then  is  it 
represented  as  overcoming  the  truth, 
and  wholly  leavening  with  corruption 
either  the  kingdom  of  the  Messiah  or 
its  individual  members,  both  of  which 
are  contrary  to  God's  truth  and  to  fact, 
ch.  16  :  18  ;  John  10  :  27,  28.  It  may 
also  be  well  to  note  that  Paul  calls  the 
bad  leaven  the  old  leaven  (1  Cor.  5  :  7), 
and  that  in  offering  the  first  fruits  unto 
the  Lord,  the  loaves  were  to  be  "  baken 
with  leaven"  (Lev.  33  :  17),  and  offerings 
not  burnt  upon  the  altar,  but  eaten  by 
the  priests,  might  contain  leaven,  Lev. 
7  :  13-16.  The  true  state  of  the  case 
seems  to  be,  that  leaven  is  a  figure  of 
diffusive  and  assimilating  power,  and 
although  generally  used  in  Scripture  to 
represent  that  which  is  corrupt  and 
evil,  it  may  also  be  used  to  illustrate 
this  power  connected  with  truth. 

The  grand  desti^n  of  this  parable  there- 
fore seems  to  be,  the  diffusive  and  as- 


similating power  of  the  Gospel  under 
the  kingdom  of  the  Messiah.  The 
centre  of  comparison  is  between  the  per- 
vasive power  of  leaven  and  that  of 
gospel  truth.  The  leaven  reiu-csents 
the  truth  ;  the  woman,  the  Holy  Spirit ; 
the  meal,  tlie  human  heart;  the  leaven 
pervading  the  three  measures  of  meal, 
the  individual  Christian  under  the  re- 
newing and  sanctifying  influence  of  the 
Spirit.  The  three  measures  may  aptly 
refer  to  bodn,  soul,  and  Spirit,  1  Thess. 
5  :  23.  Thus,  the  Holy  Spirit  in  connec- 
tion with  the  truth  begins  the  work  of 
grace  in  the  heart  (James  1 :  18  ;  John 
16 :  8-11),  and  carries  it  on  till  the 
power  of  the  whole  man  is  pervaded 
by  his  influence,  assimilated  and  fully 
subjected  to  Christ,  John  17  :  17.  And 
whereas  it  is  said  that  the  woman  tiMk 
and  hid  the  leaven,  so  the  inner  prin- 
ciple of  life  comes  from  without  (John 
1  :  13),  and  the  influence  of  the  Spirit 
and  truth  in  regeneration  and  sancti- 
fication  is  indeed  hidden,  silent  and 
secret  in  its  workings.  Thus,  as  the 
parable  of  the  mustard-seed  illustrate, 
the  expansive  power  of  truth  by  the 
principle  of  growth,  that  principle  be- 
ing in  itself,  this  parable  illustrates  its 
pervading  power  by  the  principle  of 
assimilation,  that  principle  acting  on 
a  foreign  mass  till  it  is  wholly  pervaded 
and  assimilated. 

This  parable  may  also  illustrate  this 
power  of  truth  generally  in  Christ's 
kingdom.  The  meal  in  that  case  is  the 
world,  and  the  three  measures  may  re- 
present the  world  as  inhabited  by  the 
descendants  of  the  three  sons  of  Noah. 
The  leaven  taken  and  hid  in  the  meal, 
the  kingdom  of  Christ  as  not  of  the 
world,  but  spiritual,  a  kingdom  of  truth, 
reigning  in  the  hearts  of  its  subject, 
coming  not  with  "observation"  but 
quietly  pervading  humanity,  and  draw- 
ing men  to  the  truth,  and  conforming 
them  to  the  image  of  Christ.  This 
work  is  to  go  on  till  the  ivhole  is  leavened, 
till  the  kingdom  is  completely  trium- 
phant, and  the  kingdom  of  the  world 
becoming  our  Lord's  and  his  Christ's, 
Rev.  11  :  15  ;  Dan.  7  :  17. 

34,   35.    Conclusion  of  the  paba- 


A.D.  28. 


MATTHEW    XIII. 


193 


34 


*•  All  these  things  spake  Jesus  unto  the  multitude 
in  parables ;  and  without  a  parable  spake  he  not 
unto  them  :  that  it  might  be  fulfilled  which  was 
spoken  by  the  prophet,  saying,  " '  I  will  open  my 
mouth  in  parables  ;  ^  I  will  utter  things  which  have 
been  kept  secret  from  the  foundation  of  the  world.' 

Then  Jesus  sent  the  multitude  away,  and  went  into 
the  house.  And  his  disciples  came  unto  him,  saying, 
,       '  Declare  unto  us  the  parable  of  the  tares  of  the  field. 

37  He  answered  and  said  unto  them,  ^  He  that  soweth 

38  the  good  seed  is  e  the  Son  of  man  ;  ^  the  field  is  the 
world  ;  the  good  seed  are  '  tlie  children  of  the  king- 
dom ;  but  the  tares  are  J  the  children  of  the  wicked 


35 


36 


"Hos.  6.  3;  Phil. 

1.6. 
"  Mk.  4.  .33,  34. 
<■  Ps.  TO.  2. 
»  Ps.  49. 4  ;  Ro,  16. 

25.26;  Eph.  3.9; 

Col.  1.  26. 
<:  ch.  15.  15,  16. 
'  ver.  24. 
eDan.   7.   13;  ch. 

16.  1.3. 
"ch.  24.  14;  28.  18 

-20;  Mk.  16.  15; 

Lk.  24.   47;  Ro. 

10.  18. 
i  Ro.  8.  17;  1  Pet. 

1.  23. 


BLES     SPOKEN      TO      THE      MULTITUDES, 

Mark  4  :  33,  34. 

34.  All  these  things.  Concernins; 
the  kingdom  of  heaven.  Spake  he 
not.  According  to  the  highest  criti- 
cal authorities,  spake  he  nothing. 
On  tliis  occasion  lie  confined  himself 
to  parables  in  his  instructions  to  the 
multitude  (ver.  13),  and  according  to 
Mark  (4  :  34),  in  private  "he  expounded 
all  things  to  his  disciples,"  of  which 
we  have  two  instances  in  this  chapter. 
See  vers.  10,  36. 

35.  Matthew  points  to  a  fulfillment 
of  prophecy,  Ps.  78  :  2.  The  author  of 
this  Psalm  (see  its  superscription)  was 
Asaph,  and  called  in  2  Chron.  29  :  30  a 
seer  or  prophet.  It  is  a  typical  pro- 
phecy (see  on  ch.  1  :  22),  the  prophet 
himself  being  tj'pical  of  Christ.  Re- 
member that  the  Spirit  of  Christ  was 
in  the  prophets,  1  Pet.  1  :  11.  The  his- 
tory of  Israel  which  he  recounts  was 
tj-pical  of  higher  mysteries  in  Christ's 
kingdom,  as  Paul  also  teaches,  1  Cor. 
10  :  6-11.  Kept  secret.  Things  Md- 
den,  unrevealed,  the  mysteries.  From 
the  foundation  of  the  world  is  a 
free  translation  of  the  Hebrew  from  of 
old,  meaning  from  the  commencement 
of  creation,  or  the  beginning  of  hu- 
man history.  These  eternal  mysteries 
concerning  Christ's  kingdom  and  hu- 
man history  Jesus  now  propounds  in 
parables. 

36—43.  Interpretation  of  the  pa- 
rable OF  the  Tares.     Only    in  Matt. 

36.  Then  Jesus  sent,  etc.  Rather, 
Then  leaving  the  multitudes  he  tvent, 
etc.  (correct  text),  showing  that  these 
parables  were  spoken  on  the  same  oc- 
casion. The  house.  Probably  where 
he  resided  at  Capernaum.     His  disci- 


ples. The  twelve  and  others  who  ac- 
knowledged him  as  the  Messiah.  On  a 
similar  occasion  Mark  (4  :  10)  saj's, 
"they  that  were  about  liim  with  the 
twelve."  Declare  unto  us.  Ex- 
plain, unfold  to  us  the  meaning  of  the 
parable. 

37.  Jesus  proceeds  to  interpret  the 
parable.  Its  grand  de.sig7i  is  to  show 
the  principle  by  which  the  wicked  are 
to  be  treated  under  the  kingdom  of 
Christ.  This  incidentally  brings  in  the 
treatment  of  the  righteous.  Its  centre 
of  comparison  is  between  the  tares  re- 
maining with  the  wheat  till  harvest, 
and  the  wicked  with  the  righteous  till 
the  end  of  the  world.  He  that  soweth 
the  good  seed  is  the  Son  of  Man  ; 
the  Messiah ;  human,  though  divine ; 
and  most  important  in  this  parable, 
the  Son  of  humanity,  in  the  highest  sense, 
having  an  interest  in  the  whole  human 
race.  See  on  ch.  8  :  20.  The  sowing 
of  the  gospel  seed  by  Christ's  servants 
may  be  included,  since  they  are  his 
representatives. 

38.  The  field  is  the  World.  The 
whole  earth  with  its  inhabitants ;  man- 
kind. The  field  was  not  limited  to  the 
Jewish  nation,  but  was  co-extensive 
with  the  race.  The  good  seed,  as 
sowed  and  springing  up,  are  the  child> 
ren  of  the  kingdom,  that  is,  sub- 
jects of  the  kingdom,  the  children  of 
God,  heirs  of  God  and  joint-heirs  with 
Christ.  Many  interpreters  suppose  that 
this  parable  illustrates  the  mixed  con- 
dition of  righteous  and  wicked  in  the 
church  of  Christ.  But  this  is  evidently 
too  limited  a  view.  T/ie  field  is  the  world. 
Jesus  has  no  reference  to  his  churches 
as  such.  His  true  followers  constitute 
the  subjects  of  his  kingdom  on  earth. 


194 


MATTHEW    XIII. 


A.D.  28. 


39  one;  ''the  enemy  tliat  sowed  them  is  the  devil; 
'  the  harvest  is  the  end  of  the  world  ;  and  the  reap- 

40  ers  are  the  angels.  As  therefore  '"  the  tares  are 
gathered  and  burned  in  the  tire  ;  "  so  shall  it  be  in 

41  the  end  of  this  world.  The  Son  of  man  shall  send 
forth  his  angels,  °  and  they  shall  gather  out  of,  his 
kingdom  all  things  that  offend,  p  and  them  which 

42  do  iniquity ;  i  and  shall  cast  them  into  a  furnace 
of  fire  :   ■■  there  shall  be  wailing  and  gnashing  of 

43  teeth.     '  Then  shall  the  righteous  shine  forth  as  the 


J  Ge.  3.  15;  John 

8.  44 ;  Ac.  1.3. 10 ; 

1  John  3.  8. 
^  ver.  25 ;  Eph.  2. 

2. 
'  Joel  3.  13;  Rev. 

14.  15. 
>"  ver.  49. 
"  Gal.  6.  7,  8. 
°  ch.  18.  7 ;  Kg.  16. 

17;  2  Pet.  2.  1,2. 
Plio.  2.  (i,  8,  9,  Itt; 

Kev.  21.  27. 
iKev.  19.  20;  30. 

10. 


His  kingdom  is  in  the  world,  thoui^h 
not  of  the  world.  The  groat  Donatist 
controversy  in  the  African  churcli  dur- 
ing the  fourth  and  liflh  centuries  cen- 
tured  around  this  parable.  The  Catho- 
lics, represented  by  Augustine,  opposed 
the  strict  discipline  of  the  Donatists, 
claiming  that  this  parable  taught  that 
the  good  and  bad  were  to  remain  in 
the  church  to  the  end  of  the  world,  and 
hence  that  wicked  men  should  be  tol- 
erated in  the  church.  The  Donatists, 
on  the  other  hand,  holding  to  strict 
cliurch  discipline  and  to  the  purity  of 
the  church  from  unworthy  meaibcrs 
so  far  as  it  was  possible,  truthfully  re- 
l)lied,  that  the  parable  had  no  b'jaring 
on  the  controversy,  for  Clu-ist  himself 
declared  the  fldd  is  not  the  churcii,  but 
the  ivorld.  The  chiidreu  of  the 
Ai'icked  one,  or  of  einf,  whether 
among  the  professed  friends  or  enemies 
of  Christ.     8ee  Appendix. 

3'(.  The  enemy  that  sowed  them  is 
the  devil,  who  is  called  in  the  pre- 
cednig  verse  the  wicked,  or  evil  one. 
The  word  cleuil  means  da}ulere)\  orfcd.se 
acrii.sfi:  See  on  ch.  4:1.  In  a  sense 
he  is  the  author  of  all  sin  and  the  dis- 
penser of  error,  eitlier  personally  or 
throujrh  his  servants. 

At  this  point  Jesus  pa-sses  over  the 
proposal  of  the  servants  to  pull  up  or 
weed  out  the  tares,  and  the  answer  of 
the  householder.  The  analogy,  how- 
ever, is  so  plain  that  it  needs  no  com- 
ment. Besides,  what  immediately  fol- 
lows implies  that  the  righteous  and 
wicked  are  to  be  left  in  a  mi>;ed  con- 
dition till  the  end  of  the  world.  The 
rooting  out  of  the  tares  does  not  refer 
to  the  exclusion  of  the  ungodly  from 
any  particular  church  (1  Cor.  .5  :  1:3),  but 
to  the  extirpation  of  them  from  the 
world.  Christ's  kingdom  is  not  one  of 
worldly  conquest,  but  of  spiritual  tri- 
umph.    His  servants  are  not  to  use  car- 


nal but  spiritual  weapons.  They  are 
not  to  be  persecutors,  destroyers,  and 
avengers,  but  the  messengers  of  peace. 
The  essential  principle  of  religious  free- 
dom or  soul-hberty  is  here  involved. 
Christ  will  attend  to  the  rooting  out  of 
the  wicked  from  the  world.  His  fol- 
lowers must  not  undertake  his  work. 
"  Vengeance  is  mine ;  I  will  repay,  saith 
the  Lord,"  Rom.  12  :  19. 

The  harvest  is  the  end  of  the 
world,  the  end  of  the  present  dispen- 
sation and  of  probationary  time.  Tlie 
reapers  are  angels;  the  article  should 
be  omitted.  Aiitjel  means  me.S!fC)ige>\  and 
the  word  is  here  applied  to  spirits  wiio 
are  holy,  and  of  a  higher  order  than 
man,  Ps.  8  :  .5.     Compare  ch.  25  :  31. 

40.  Gathered  and  burned ;  so 
shall  it  be,  etc.  Not  only  shall  t u 
wicked  be  separated  from  the  righteou  <, 
like  the  t^ires  from  the  wheat,  but  like 
them  they  shall  be  burned. 

41.  The  Son  of  Man  is  to  be  tlio 
Judge,  John  .5  :  27.  The  angels  are 
his,  and  they  shall  go  forth  as  his 
official  messengers  to  gather  the  wicked. 
Ont  of  his  kingdom.  The  world  be- 
longs to  Christ  (Ps.  3  :  8,  9),  and  the 
dispensation  of  the  Gospel  bears  a  re- 
lation to  every  human  being,  Mark  1(5 : 
15.  All  things  that  offend.  All 
stumbling-blocks,  or  causes  of  offense, 
whether  of  persons  or  thini^s.  Zeoh. 
1  :  3.  And  them  that  do  iniquity, 
not  only  that  which  causes  ini>iuity, 
but  them  that  practice  it.  There  shall 
be  a  separation  both  of  good  and  c\il 
individuals  and  of  good  and  evil  thingfs. 

42.  Furnace  of  fire.  This  repre- 
sents the  punishment  of  the  wicked, 
which  will  consist  of  the  most  intoler- 
able sufferiuirs.  Wailing  and  gnash- 
ing of  teeth  are  the  outward  expres- 
sions of  extreme  anguish,  denoting  the 
extreme  and  unutterable  distress  of  the 
wicked,  ch.  35  :  41. 


A.D.  28. 


MATTHEW    XIII. 


196 


sun  '  in  the  kingdom  of  their  Father.  "  Who  hath 
ears  to  liear,  let  him  hear. 
44  Again,  the  kingdom  of  heaven  is  like  unto 
"  treasure  hid  in  a  field ;  the  which  when  a  man 
hath  found,  he  hideth,  and  for  joy  thereof  goeth 
and  *  selleth  all  that  he  hath,  and  ^  buyeth  that 
field. 


ver.  50 ;  ch.  8. 12. 
'  ch.    25.    34,    46; 

Dan.  12.3;  IC'or. 

15.  41-54. 

ch.   26.   29;    Lk. 

22.  29 ;  Jam.  2. 5. 
'  ver.  9. 

Pro.  2.  2-5 ;    16. 

16. 


43.  Then  shall   the   righteous. 

Then  shall  "  tlie  cliildrt-u  of  the  king- 
dom" shine  forth  as  the  sun,  as  it 
breaks  lorlli  from  a  cloud,  Dan.  12  :  3. 
They  shall  no  longer  sojourn,  as  it  were, 
under  a  cloud,  but  shine  lortli  inex- 
pressibly glorious.  In  the  kingdom 
of  their  Father.  This  is  the  heavenly 
garner,  answering  to  the  born  of  the 
w/ieat  in  verse  30  ;  the  new  heavens  and 
the  new  earth  whei-ein  dwelleth  righte- 
ousness, 2  Pet.  3  :  13.  The  expression 
is  peculiar.  It  is  the  kingdom  of  their 
Father,  that  spoken  of  in  1  Cor.  15  :  24, 
at  the  consummation  of  all  things. 
Attend  then  to  these  solemn  truths,  and 
act  in  view  of  them. 

44.  The  parable  of  the  hidden 
TREASURE.  Fouud  in  Matthew  only. 
How  the  kingdom  of  God  must  be  va- 
lued, and  an  interest  in  it  secured. 

44.  This  parable,  and  the  two  that  fol- 
low, were  spoken  to  the  disciples  in  the 
house  after  the  explanation  of  the  Tares. 
It  will  be  found  that  while  the  four  pre- 
ceding parables  were  adapted  to  the  pro- 
miscuous multitude,  these  were  specially 
adapted  to  the  disciples.  Again  is  not 
found  in  the  best  manuscripts.  It  was 
not  needed  at  the  beginning  of  a  new 
series  of  parables.  Treasure.  A  trea- 
sure of  gold,  jewels,  etc.  Hid  in  a 
field.  Hidden  in  the  field.  A  treasure 
hidden  in  the  field,  was,  as  Lange  sug- 
gests, one  left  there  without  any  special 
owner.  In  the  east,  where  the  govern- 
ments were  despotic,  and  the  country 
was  subject  to  revolutions,  invasions, 
and  calamities  of  various  kinds,  the  hid- 
ing of  treasures  was  common,  aud  so 
lost  through  the  absence  or  the  death  of 
tlie  o^vner,  Job  3  :  21 ;  Prov.  2:4;  Jer. 
41  :  8.  Which  a  man  hath  found. 
A  man,  probably  digging  for  some  pur- 
pose in  the  field,  found  it.  Dr.  Thom- 
son relates  that  some  workmen,  a  few 
years  ago,  while  digging  in  a  garden  in 
Sidon,  found  several  copper  pots  con- 
taining a  large  quantity  of  ancient  gold 
coin,  which  he  supposes  must  have  been 


buried  during  the  reign  of  Alexander  the 
Great,  or  immediately  after.  He  also 
says,  that  while  multitudes  in  the  east 
are  either  secretly  or  openly  searching 
for  treasures,  yet  it  is  remarkable  that 
they  are  always  discovered  accidentally. 
— The  Land  mid  the  Book,  vol.  i.  pp.  194- 
197.  He  hideth  it.  He  conceals  it; 
again  hides  the  treasure,  either  by  cover- 
ing it  again,  or  burying  it  elsewhere  in 
the  field.  For  joy  thereof.  For  joy 
of  the  treasure ;  or,  as  some  would  have 
it,  because  of  his  joy,  he  goes  and  sells 
all  that  he  has,  and  buys  the  field.  Thus, 
according  to  Jewish  law,  he  becomes  the 
legal  possessor  both  of  the  field  and  its 
treasure.  Buying  the  field,  and  thus  se- 
curing the  treasure,  rather  than  taking 
the  treasure  at  once  without  purchasing 
the  field,  was  an  element  of  honesty  on 
his  part,  and  must  have  been  so  consid- 
ered by  the  disciples.  Jesus  refers  not  to 
an  unheard-of  occurrence.  To  have  dis- 
cussed the  absolute  right  of  the  trans- 
action would  have  been  foreign  to  our 
Savior's  purpose,  since  the  eagerness  to 
obtain  the  treasure  at  any  cost  is  the 
great  point  of  comparison. 

The  grand  desigji  of  the  parable  is  to 
show  the  earnestness  and  self-sacrificing 
zeal  necessary  in  obtaining  heavenly 
treasures.  The  centre  of  comparison  is 
found  in  the  man  obtaining  the  treasure 
by  any  trouble  and  at  any  cost,  however 
great.  11\\&  field  represents  the  kingdom 
of  heaven  as  it  is  received  into  the  heart, 
T  Cor.  3  :  21-23.  The  treamre,  the  bless- 
ings of  that  kingdom,  salvation,  eternal 
life.  The  man  finding  the  treasure  un- 
expectedly, represents  the  fortuitous 
discoverer  of  truth ;  one  who  stumbles, 
as  it  were,  upon  the  truth,  or  to  whom 
the  truth  comes  with  awakening  or  con- 
vincing power  suddenly  or  unexpected!}'. 
The  woman  of  Samaria  was  a  striking 
example  of  this  class,  John  4  :  28,  29. 
Compare  also  Isaiah's  prophecy  concern- 
ing the  gospel  being  extended  to  the 
Gentiles,  "I  am  sought  of  them  that 
asked  not  for  me ;  I  am  found  of  them 


196 


MATTHEW    XIII. 


A.D.   28 


45  Again,  the  kingdom   of  heaven  is  like  unto  ^  a 

46  merchant  man,  ^  seeking  goodly  pearls  :  who,  when 
he  had  found  "  one  pearl  of  great  price,  went  **  and 
sold  all  that  he  had,  and  bought  it. 

47  Again,  the  kingdom  of  heaven  is  like  unto  a  net, 
that  was  cast  into  the  sea,  and  "  gathered  of  every 

48  kind ;  which,  when  it  was  full,  they  drew  to  shore, 


"ch.    19.    27,    28; 

PhiI.3.7-9;Heb. 

11.  24-26. 
»  Is.  55.  1 ;  Kev.  3. 

18. 
I  ch.  16.  26. 
»  Ps.  4.  6,  7. 
"Pro.  .3.  13-18;   8. 

10,  19;Eph.3.8; 

Col.  2.  3. 


that  sought  me  not,"  Isa.  65  :  1;  Rom. 
10  :  20.  His  liidiug  the  treasure,  selUng 
all  that  he  had,  and  buying  the  held,  re- 
presents the  giving  up  all,  and  receiving 
Christ  and  his  kingdom  into  the  heart. 
He  has  a  receptive  nature,  he  is  in  a  pre- 
pared condition  to  receive  the  truth,  and 
having  discovered  it,  and  appreciating 
its  value,  he  seeks  first  the  kingdom  of 
God  and  his  righteousness  (ch.  6  :  33), 
and  takes  it  by  force,  ch.  11 :  13.  The  sud- 
denness and  the  greatness  of  tlie  disco- 
very arouses  his  whole  emotional  nature 
to  its  height,  and  he  enters  the  kingdom 
with  great  joy. 

It  is  also  analogous  with  the  parables 
of  this  chapter  to  interpret  this  as  fol- 
lows :  The  afield  is  the  world ;  the  man, 
the  Son  of  Man ;  the  treasure,  his  chosen, 
believing  people;  his  txllbuj  all,  his  be- 
coming poor  for  our  sake ;  his  baying  the 
field,  the  purchase  of  redemption  by  his 
death  and  blood,  thus  becoming  the  Sa- 
vior of  his  people  and  the  Judge  of  all, 
Ps.  2  :  8,  9 ;  Phil.  2  :  9-11.  Tlie  joy  of 
the  man,  the  joy  set  before  him  who  en- 
dured the  cross,  Heb.  12  :  2. 

4.5,  4(j.  The  parable  of  tub  pearl 
OF  GREAT  PRICE.  Found  Only  in  Mat- 
thew. How  the  kingdom  of  heaven 
must  be  sought. 

45.  Merchant  man.  A  merchant, 
merchantiiian  being  now  only  used  of  a 
trading  vessel,  as  distinguished  from  a 
6hip-of-war.  Goodly  pearls.  The 
pearl  has  from  a  most  early  period  been 
esteemed  as  a  precious  stone,  and  used  as 
an  ornament.  See  on  ch.  7  :  (i.  The  mer- 
chant was  in  search  of  goodly  pearls,  not 
of  inferior  but  of  superior  quality;  not 
defective,  but  perfect. 

46.  Onepearlof  great  price.  This 
was  very  superior,  and  worth  more  than 
many  other  pearls  which  he  had  seen, 
though  they  may  have  been  goodly  of 
their  kind.  Almost  fabulous  prices  were 
sometimes  paid  for  pearls  of  unusual 
size  and  brilliancy. 

The  grand  dempi  of  this  parable  is  to 
show  the  earnestness  and  whole-hearted- 


ness  with  which  salvation  must  be 
sought.  Its  centre  of  comparison  is 
found  in  the  merchant  selling  aU  he  had  i 
and  buying  the  pearl.  The  merchant  re- 
presents the  sincere  inquirer  after  truth ; 
the  goodly  pearls,  wisdom,  knowledge, 
philosophy,  religious  truth,  things  with 
which  to  satisfy  the  cravings  of  man's 
higher  spiritual  nature;  the  pearl  of 
great  price,  the  kingdom  of  God  in  the 
heart,  which  may  be  expressed  by  eter- 
nal life,  or  by  the  knowledge  of  God 
and  of  Jesus  Christ,  whom  he  has  sent 
(John  17  :  3),  or  by  Christ,  who  is  to  be 
received  and  formed  in  the  heart.  Col. 
1  :  27.  The  selling  all  and  buying  the 
pearl  represents  giving  up  all  to  Christ, 
who  takes  up  his  abode  in  the  heart  and 
gives  eternal  life.  Compare  Prov.  2  : 
'3-8;  23  :  23 ;  Rev.  3  :  18. 

Tills  and  the  preceding  parable  pre- 
sent two  phases  in  men's  reception  of 
the  Gospel.  To  some  it  comes  unex- 
pectedly; others,  conscious  of  their  own 
sinfulness  and  of  the  emptiness  of  earth- 
ly things,  seek  for  the  true  good,  and, 
guided  by  the  Holy  Spirit,  lind  it  in 
Chri.st.  Mary,  who  had  found  the  one 
thing  needful,  is  an  example  of  the  lat- 
ter class,  Luke  10  :  41,  42. 

Or  this  parable  may  be  interpreted  as 
follows  :  Merchant,  is  Christ ;  the  pearl 
of  great  price,  his  chosen  people  ;  selling 
all  and  buying  it,  the  laying  aside  of  his 
glory,  his  humiliation  and  death  upon 
the  cross,  by  which  redemption  was  se- 
cured. 

47-49.  The  parable  of  the  fishing- 
NET.  Found  only  in  Matthew.  Nomi- 
nal professors  shall  be  finally  separated 
from  the  true,  and  punished. 

47.  Net.  The  word  thus  translated 
means  a  drag-net,  a  net  of  the  largest 
size,  and  often  of  immense  length,  one 
thrown  into  the  sea,  and  drawn  to  the 
shore.  Every  kind.  Every  sort  or 
species  of  tish. 

48.  Shore.  The  flat,  sandy  beach  or 
bank.  The  good  — the  bad.  The 
choice  and  valuable ;  the  maimed,  putrid, 


A.D.  28. 


MATTHEW    XIII. 


197 


and  sat  down,  and  gathered  the  good  into  vessels, 

49  but  cast  the  bad  away.  So  shall  it  be  at  the  end  of 
the  world  :  <•  the  angels  shall  come  forth,  and  *  sever 

50  the  wicked  from  among  the  just,  '  and  shall  cast 
them  into  the  furnace  of  fire  :  there  shall  be  wailing 
and  gnashing  of  teeth. 

51  Jesus  saith  unto  them,  Have  ye  understood  all 


''  ver.  44. 

'  ch.  22.9,  10;  25. 

1-1. 
•>  ver.  39. 
o  ch.  22.  12-14 ;  25. 

5-12,32;  2The8. 

1.7-10;  Rev.  20. 

12-15. 
'  ver.  42. 


and  worthless.  So  also  may  be  included 
in  tlie  two  classes  tlie  clean  and  the  un- 
clean, Lev.  11  :  9-11.  This  parable  was 
very  appropriate  to  his  disciples,  both 
because  some  of  them  had  been  fislier- 
men,  and  because  they  were  called  to  be 
fishers  of  men.  Some  suppose  the  pa- 
rable founded  on  some  actual  occur- 
rence, of  which  the  disciples  had  know- 
ledge, similar  to  that  described  in  Luke 
.5  :  4-11.  "  Some  must  row  the  boat, 
some  cast  out  the  net,  some  on  the 
sliore  pull  the  rope  with  all  their 
strength,  others  throw  stones  and  beat 
the  water  round  the  ends,  to  frighten 
the  fish  from  escaping  there ;  and,  as  it 
approaches  the  shore,  every  one  is  ac- 
tive in  holding  up  the  edges,  drawing  it 
to  land,  and  seizing  the  fish.  This  is  the 
net  (the  great  drag-net)  which  gathered 
of  every  kind,  and,  when  drawn  to  the 
shore,  the  fishermen  sit  dovm  and  gather 
the  good  into  vessels  and  cast  the  bad 
away.  I  have  watched  this  operation 
throughout  a  hundred  times  along  the 
shore  of  the  Mediterranean." — Dr. 
Thomson,  The  Land  and  the  Jhok,  vol.  ii. 
p.  80. 

49,  .50.  Jesus  adds  a  partial  interpreta- 
tion. So  shall  it  be  at  the  end  of  the 
world,  at  the  end  of  the  present  dis- 
pensation, at  the  final  judgment.  The 
grand  design  of  the  parable  is  to  teach 
the  final  separation  of  false  professors 
from  the  true,  and  their  awful  destruc- 
tion. The  coitre  of  comparison  is  found 
in  gathering  the  good  into  vessels  and 
casting  the'bad  away.  T/ie  net  repre- 
sents the  church,  with  its  ministers,  in- 
strumentalities, and  ordinances ;  the  sea, 
the  world,  into  which  the  gospel-net  is 
cast;  the  fish  taken,  the  members  of 
churches,  consisting  of  persons  of  all 
classes  in  society,  and  of  all  nations,  in- 
cluding the  truly  pious,  the  deceived, 
and  the  hypocritical.  The  shore  repre- 
sents the  shore  of  time,  the  limit  of  the 
gospel  dispensation,  when  will  occur  the 
final  judgment.     The  good  fish  are  true 


Christians ;  the  bad  are  false  professors. 
When  the  angels,  as  represented  in 
the  parable  of  the  tares  (ver.  41),  shall 
sever  the  wicked  from  among  the 
just.  It  is  noticeable  that  fishermen  are 
not  mentioned  in  the  parable.  It  was 
not  Christ's  design  to  bring  his  minis- 
tering servants  prominently  into  view  in 
this  connection.  The  vessels  into  which 
the  good  fish  are  gathered  are  the  hea- 
venly mansions  (John  14  :  2),  the  king- 
dom prepared  from  the  foundation  of 
the  world,  ch.  25  :  34.  Casting  the  bad 
away  represents  their  everlasting  destruc- 
tion from  the  presence  of  the  Lord  (2 
Thess.  1  :  9).  The  intensity  of  their  suf- 
ferings is  represented  in  verse  42,  by  the 
terrible  figures,  a  furnace  of  fire,  wailing 
and  gnasliing  of  teeth.  A  fitting  close 
to  this  series  of  parables. 

A  re-examination  of  this  parable, 
several  years  after  the  above  was  writ- 
ten, leads  me  to  modify  my  former 
interpretation.  It  is  the  kiyigdom  of 
heaven  (ver.  47),  or  the  gospel  dispen- 
sation, which  is  represented  by  the  net. 
Under  its  influence  are  all  classes.  It 
separates  men  into  the  bad  and  the 
good.  The  gospel  proves  a  savor  of 
death  unto  death,  or  of  life  unto  life. 
It  is  thus  preparing  men  for  the  judg- 
ment, when  tlie  final  separation  will 
be  made.  This  parable  and  that  of 
the  tares  are  similar,  and  yet  diflTerent. 
That  principally  illustrates  the  present 
intermixture  of  the  good  and  bad;  and 
teaclies  that  we  must  not  take  the 
Judge's  work  into  our  own  hands,  and 
attempt  to  destroy  the  ungodly  from 
the  world.  But  in  this  the  influence  of 
the  gospel  upon  men  in  this  world  is 
incidentally,  and  the  final  separation 
of  the  righteous  and  the  wicked  is 
principally,  illustrated. 

51-53.      A    GENERAL    CONCLUSION    OF 

THESE  PAR,4.BLES,  in  which  hc  exhorts 
his  disciples  to  an  intelligent  and  faith- 
ful use  of  the  treasures  of  truth,  follow- 
ing his  example  in  their  instructions. 
Only  in  Matthew. 

51.  Have  ye  understood  all  these 
things  ?    Not  only  the  parables  which 


198 


MATTHEW    XIII. 


A.t     28. 


these  things  ?  They  say  unto  him,  Yea,  Lord. 
53  Then  said  he  unto  them,  Therefore  every  s  scribe 
•"  which  is  instructed  unto  the  kingdom  of  heaven  is 
like  unto  a  man  that  is  an  householder  which 
bringeth  forth  out  of  his  treasure  '  things  new  and 


e  Ezra  7.  6. 

"  Ecc.    12.     9-11 ; 

Col.3, 16;2Tim. 

3.  16,  17. 
i  John   13.    34;    1 

John  2.  7,  8. 


he  had  expounded  in  whole  or  in  part, 
but  also  those  which  he  had  not  ex- 
pounded. Yea,  Iiord.  They  thought 
they  understood  them,  and  doubtless 
they  did  to  a  certain  extent ;  but  not  so 
fully  as  afterward,  under  the  enlighten- 
ing influences  of  the  Holy  Spirit.  They 
were  to  understand  (ver.  11)  and  unfold 
them  to  men.  The  words,  Jesus  saith 
unto  them  and  Lord,  are  wanting  in 
the  best  manuscripts. 

These  seven  parables  had  opened  a 
broad  field  of  practical  religious  truth 
before  them.  The  opening  parable  was 
followed  by  two  series  of  three  each,  the 
first  series  closing  his  parables  to  the 
multitude,  the  second  spoken  privately 
to  his  disciples,  and  connected  with  the 
first  series  by  the  interpretation  of  the 
tares.  A  close  similarity  has  been  no- 
ticed between  the  tares  and  the  fishing- 
net,  between  the  mustard-seed  and  the 
leaven,  and  between  the  hidden  treasure 
and  the  pearl  of  great  price.  Four 
great  channels  of  truth  and  thoughtful 
instruction  are  thus  opened :  First,  The 
various  classes  of  hearers  and  their  dif- 
ferent receptions  of  truth,  the  causes 
and  consequences  in  this  world  (the 
sower).  Second,  The  self-developing 
and  growing  power  of  truth,  on  the  one 
hand,  and  its  assimilating  and  subduing 
power,  on  the  other,  in  individuals,  com- 
munities, and  the  world  (mustard-seed 
and  leaven).  Third,  The  supremacy  of 
the  truth,  of  Christ  and  the  Gospel,  over 
the  whole  moral,  intellectual,  and  emo- 
tional being  of  his  followers  (the  hidden 
treasure  and  pearl  of  great  price). 
Fourth,  The  two  great  classes  of  per- 
sons in  the  world,  their  spiritual  origin, 
the  divine  treatment  toward  the  wicked 
in  this  world,  resulting  in  their  final  de- 
struction in  another ;  and  since  the  wick- 
ed are  found  even  in  the  church,  escap- 
ing the  scrutiny  of  men,  they  shall  be 
finally  and  surely  separated  and  destroy- 
ed with  the  openly  wicked  at  the  day  of 
judgment  (the  tares  and  fishing-net). 

Some  suppose  that  these  seven  para- 
bles present  a  bird's-eye  view  of  the  in- 
ner life  of  the  church,  from  its  first  sow- 
ing to  its  final  consummation.     But  all 


such  attempts  have  been  marked  with 
inconsistencies  and  caprice.  The  main 
object  of  parables  is  not  prophecy,  but 
instruction;  not  to  reveal  the  history, 
but  the  mysteries  of  Christ's  kingdom. 
They  indeed  foretell,  but  foretelhng  is 
rather  the  means  to  the  end ;  and  only 
what  is  necessary  to  the  instruction  im- 
parted. 

52.  Therefore  connects  this  verse 
with  the  last,  as  a  practical  improve- 
ment :  You  say  you  understand  all  these 
things  ;  well,  then,  consider  your  duties 
as  scribes,  instructed  in  the  kingdom  of 
heaven,  and  as  1  have  taught  you,  so  do 
ye  teach  others.  This  he  enforces  by 
the  similitude  of  a  householder.  Every 
scribe.  The  Jewish  scribe  was  a  tran- 
scriber and  interpreter  of  the  law.  The 
conception  of  scribe  Jesus  here  trans- 
fers to  religious  teachers  and  disciples 
in  his  kingdom,  eh.  23  :  2 ;  John  9  :  38. 
Instructed.  Literally,  discipled,  one 
converted  to  and  taught  in  the  truths 
and  doctrines  of  Christ's  kingdom. 
Every  teacher  or  disciple  thus  taught  is 
like  a  householder,  a  master  of  a 
house.  Christ  is  the  great  householder 
(ch.  10:  2.5;  13  :  27,  37);  ministers  as  his 
ambassadors  are  especially  householders 
under  him.  His  treasure.  From  his 
i^tore,  of  grain,  provisions,  supplies,  etc. 
This  represents  the  store  of  sj)iritual, 
experimental,  and  practical  knowledge 
of  gospel  doctrines,  duties,  and  ordi- 
nances. New  and  old.  New  and  old 
supplies;  products  of  this  and  former 
years.  Thus  the  spiritually  instructed 
teacher  in  the  Gospel  will  bring  forth 
truths  of  every  kind  adapted  to  every 
class  of  hearers.  Old  truths  under  the 
Law,  n^w  truths  under  the  Gospel ;  old 
truths  long  familiar,  new  truths,  not 
known  before  to  the  hearers;  and  old 
truths,  as  expressed  in  certain  set  forms, 
and  hence  in  certain  phases;  new,  that  is, 
the  same  truths  reproduced  in  new  and 
living  forms,  and  presented  in  a  new 
light. 

.53.  Finished  these  parables. 
These  words  atford  an  additional  proof 
that  the  seven  preceding  parables  were 
spoken  at  one  time ;  and  the  words,  de- 


A.D.   28. 


MATTHEW    XIII. 


190 


53  old.     And   it  came  to  pass,  that  when  Jesus  had 

finished  these  parables,  he  departed  thence.  23-  Lk  4'l6  23 

-..-,_             ,  '  Ps'.  22.  22;  40.9; 

Jesus  teaches,  and  ts  rejected,  at  Nazareth.  lo. 


54  ''AND  when  he  was  come  into  his  own  country, 
'  he  taught  them  in  their  synagogue,  insomuch  that 
they  were  astonished,  and  said.  Whence  hath  this 

55  man  this  wisdom,  and  these  mighty  works  ?  Is  not 
this  the  carpenter's  son  ?  ""Is  not  his  mother  called 
Mary  ;  and  "  his  brethren  °  James,  and  Joses,  and 

56  Simon,  and  Judas  ?  and  his  sisters,  are  they  not  all 
with  us  ?  Whence  then  hath  this  man  all  these  things  ? 


»ch.  1.  18-20;  Ac. 

1.  14. 
'  ch.  12. 46 ;  Mk.  .3. 

.31 ;   6.  3 ;   Lk.  a 

19;  John  2.  12; 

7.  3, 5,  10 ;  1  Cor. 

9.  5. 

'Mk.  15.  40;  Gal. 
1.  19. 


parted  thence,  that  they  were  spoken 
at  oue  place.  Leaving  Capernaum,  he 
crosses  the  Sea  of  Galilee  (Mark  4  :  35), 
stills  the  tempest,  heals  the  demoniacs 
at  Gadara,  returns,  performs  certain  mi- 
racles, and  goes  to  Nazareth. 

54-58.  Jescs  revisits  Nazareth 
AND  IS  AGAIN  REJECTED,  Mark  6  :  1-6. 
Compare  the  account  of  his  first  rejec- 
tion in  Luke  4 :  16-29,  just  before  his  re- 
moval to  Capernaum,  ch.  4  :  13. 

54.  His  owa  country.  Nazareth 
and  its  vicinity,  where  he  was  brought 
up.  See  on  ch.  2  :  23.  In  their  syna> 
gogue.  SjTiagogue  means  an  assembly, 
congregation,  and  is  applied  to  a  religious 
gathering  having  certain  religious  pow- 
ers (Acts  9  :  2;  13  :  43),  and  to  the  place 
where  the  Jews  met  for  worship  on  or- 
dinary occasions,  ch.  6 :  2,  5 ;  Luke  7 :  5. 
In  this  case  it  was  doubtless  both  in 
their  stated  meeting,  and  also  in  the 
place  built  for  tlieir  religious  gatherings. 
See  on  ch.  4  :  23.  Mark  (6  :  2)  says  it  was 
upon  the  Sabbath.  How  much  in  keep- 
ing with  the  compassion  of  Jesus  to 
visit  his  townsmen  again  and  preach 
to  them  the  Gospel  after  their  former 
ungrateful  treatment!  Astonished. 
Struck  with  amazement.  Tlicy  were 
amazed  that  their  former  humble  towns- 
man should  speak  in  such  a  manner,  and 
perform  such  miracles.  Their  wonder 
had,  as  is  often  the  case,  a  hardening 
effect ;  they  were  jealous,  envious,  and 
offended,  ver.  57 ;  Acts  13  :  41.  Whence 
then  hath,  etc.  ?  Tliey  acknowledge 
his  wisdom  and  his  miracles,  but  by 
their  questions  imply  that  such  wisdom 
and  works  looked  suspicious  in  one  of 
such  humble  condition  and  advantages. 
They  would  not  accept  them  as  his  own, 
yet  they  could  not  account  for  them. 

55,  56.  The  carpenter's  son.    Caj- 


pcnter  is  here  used  in  the  widest  sense, 
one  who  does  all  kinds  of  work  in  wood. 
The  question  is  not  one  of  contempt  so 
much  as  of  surprise ;  for  the  occupation 
of  carpenter  has  always  been  regarded 
as  among  the  most  respectable  manual 
employments.  His  old  neighbors  re- 
garded Jesus  not  as  inferior  to  them- 
selves, but  only  as  their  equal.  The  evi- 
dences of  his  superiority  excited  their 
envy  and  wonder,  and  these  evidences 
they  would  question  and  reason  away. 

His  brethren,  James  and  Jo- 
ses, and  Simon  and  Judas,  and 
his  sisters.  Some  suppose  these  to 
have  been  his  cousdiis  ;  otliers,  that  they 
were  his  half-hvothers,  children  of  Jo- 
seph by  a  former  marriage  ;  and  others 
stUl,  his  own  brothers,  the  younger  chil- 
dren of  Mary.  The  latter  view  is  the 
coiTect  one,  which  will  appear  from  the 
following : 

1.  The  brothers  of  Jesus  are  mentioned 
in  the  following  passages :  ch.  12  :  46, 
47  ;  13  :  55,  56 ;  Mark  3  :  31,  32 ;  6  :  3 ; 
Luke  8  :  19,  20 ;  John  2  :  12;  7:3,  5, 10 ; 
Acts  1  :  14;  1  Cor.  9:5;  Gal.  1  :  19. 

2.  There  is  nothing  in  the  language  or 
connection  of  any  of  these  jiassages  de- 
manding that  these  persons  should  not 
btt  regarded  as  real  literal  brothers  of 
Jesus.  The  presumption  is  therefore 
tliat  they  were. 

3.  It  is  not  certain  from  the  New  Tes- 
tament that  Jesus  had  any  cousins  ac- 
cording to  the  flesh.  John  19  :  25  is  tlie 
only  passage  on  which  such  an  opinion 
can  be  grounded.  '■'^Hvi  motlter's  sister^' 
evidently  does  not  refer  to  Mary,  the 
wife  of  Cleo'pas,  for  we  can  not  suppose 
two  Marys  in  one  family  without  any 
other  designation.  By  comparing  Mark 
15  :  40,  the  opinion  of  several  eminent 
critics  seems  probable,  that  Salome  a 


200 


MATTHEW    XIII. 


A.D.  38 


57  And  they  p  were  offended  in  him.     But  Jesus  said 


I"  ch.  11.  6. 
unto  them,  i  A  prophet  is  not  without  honor,  save     4. 44. ' 


meant.  Yet  tliid  is  uncertain  in  the 
light  of  ch.  27  :  55;  for  ma7iy  women 
were  there. 

4.  In  every  instance  in  the  Gospels, 
except  in  John  ch.  7,  the  brotliers  of  Je- 
sus are  mentioned  in  connection  with 
liis  mother ;  and  since  mother  is  taivcu  in 
the  literal  sense,  so  brothers  should  be 
also.  In  cli.  13  :  50,  the  force  of  our  Sa- 
vior's declaration  depends  greatly  on  the 
fact  that  they  were  Uterally  his  brothers. 
To  suppose  them  to  be  the  sons  of  Al- 
pheus,  who  is  re_garded  the  same  as  Cleo- 
pas  (John  19  :  3o),  is  to  suppose  tliein  to 
have  been  among  tlae  apostles. 

.5.  But  this  could  not  have  been  the 
case ;  for  they  did  not  believe  in  Jesus  f or 
some  time  after  the  appointment  of  the 
apostles,  John  7  :  3,  5, 10.  In  x\cts  1 :  14 
they  are  distinguished  from  the  apos- 
tles, and  therefore  could  not  have  been 
of  them.  In  Gal.  1  :  19,  James,  tlie 
Lord's  brother,  does  not  point  neces- 
sarily to  James  the  apostle ;  for  that 
passage  may  mean,  according  to  Dr. 
Schatf  and  others,  "  But  no  other  of  the 
apostles  (besides  Peter)  did  I  see,  only 
James,  the  Lord's  brother."  The  names 
of  our  Lord's  brothers  were  very  com- 
mon among  the  Jews,  and  therefore  it  is 
not  strange  that  we  find  them  among 
the  children  of  Alpheus,  and  the  apos- 
tles. We  have  even  among  the  latter 
two  Jameses,  two  Simons,  and  two  Ju- 
dases. 

6.  That  they  were  children  of  Mary, 
and  not  of  a  former  wife  of  Joseph,  ap- 
pears evident  from  the  fact  that  with 
one  exception  they  are  always,  in  the 
Gospels,  associated  with  her ;  and  also 
that,  if  they  were  the  elder  children  of 
Joseph,  then  Jesus  would  not  be  the 
heir  to  David's  throne.  It  has  been  ob- 
jected to  this  view  that  Jesus  (John  19: 
36),  committed  the  keeping  of  his  mo- 
ther not  to  these  brethren,  but  to  the 
apostle  John.  It  may  be  answered, 
that  his  brethren  did  not  fully  believe 
on  him  till  after  the  resurrection ;  and 
that  John,  being  the  most  intimate 
bosom  friend  of  Jesus,  could  better  take 
his  place  than  any  other  person.  We 
therefore  conclude  that  the  brothers  and 
sisters  here  mentioned  by  the  people  of 
Nazareth  were  the  younger  children  of 
Mary,  the  mother  of  Jesus.    See  on  ch. 


12  :  46.  Thus,  the  perpetual  virginity 
of  the  mother  of  Jesus,  as  held  by  many 
Protestants,  and  by  the  Catholic  and 
Greek  church  as  an  article  of  faith,  is 
without  scriptural  foundation.  This 
view  is  very  fully  and  clearly  developed 
by  Dr.  Schalf,  in  Lange's  Commentary, 
Matt.  13  :  53-58. 

57.  Oflended  in  him.  Rather,  at 
him,  as  an  occasion  of  dissatisfaction 
and  dislike.  The  meaning  is,  They  took 
otfeuse  at  him,  who  in  his  humble  birth 
and  circumstances  was  in  no  way  supe- 
rior to  themselves,  and  yet  who  seemed 
so  far  to  excel  them  in  wisdom  and 
mighty  works.  They  were  too  proud 
and  envious  to  receive  him  as  their 
teacher,  much  less  to  regard  him  as  the 
Messiah.  See  on  ch.  11  :  0.  Jesus 
does  not  resent  their  treatment,  but  ac- 
counts for  it  by  what  seems  to  be  a  pro- 
verbial expression,  A  prophet  is  not 
without  honor,  etc.  This  contained 
a  general  truth,  a  fact  in  human  experi- 
ence, of  which  the  treatment  of  Jesus 
in  the  present  instance  was  an  example. 
He  had  exercised  before  them  his  pro- 
phetical office,  both  in  teaching  and  per- 
forming miracles,  yet  they  reject  him. 
They  w-ere  so  familiar  with  his  earthly 
relations  and  circumstances  that  they 
were  absorbed  with  these,  and  neglected 
to  view  him  in  his  spiritual  character,  in 
his  public  acts,  and  in  his  divine  author- 
ity. A  stranger  sees  the  public  and 
spiritual  acts  of  a  prophet,  and  recog- 
nizes his  heavenly  character ;  but  neigh- 
bors and  acquaintances  fix  their  thoughts 
iipon  his  earthly  relationships,  to  a  par- 
tial or  a  total  exclusion  of  his  higher 
excellences,  and  thus  come  to  a  wrong 
conclusion.  Prejudice,  rejection,  are 
the  result.  Somewhat  similar  to  this 
language  of  Jesus  are  the  proverbs, 
"  Familiarity  breeds  contempt ;"  "  Dis- 
tance lends  enchantment  to  the  view." 
That  Jesus  as  a  prophet  should  receive 
such  treatment,  was  highly  unreasonable 
and  wicked  on  the  part  of  his  former 
neighbors  and  acquaintances.  His  wis- 
dom and  his  miracles  should  have  ovit- 
come  all  prejudice  and  unbelief.  His 
own  house.  His  own  family;  those 
with  whom  he  was  brought  up  from 
childhood,  John  7  :  3-5. 

58.  He  did  not  many  mighty 


A.D.  28. 


MATTHEW    XIII. 


201 


58  in  his  own  country,  and  in  his  own  house.  And 
'  he  did  not  many  mighty  works  there  because  of 
their  unbelief. 


Mk.  6.  5,  6. 


works,  not  many  miracles.  The  reason 
of  this  was  their  unbelief,  which  was 
brought  to  view  in  the  preceding  verse. 
,  We  are  not  to  suppose  that  lie  refused 
to  perform  miracles.  They  were  too 
proud  and  envious  to  recognize  his 
power  publicly  by  bringing  their  sick  to 
him,  and  too  unbelieving  to  expect  cures 
^ven  if  they  brought  them.  Unbelief  wns 
at  the  bottom ;  for  had  they  believed, 
their  pride,  envy,  prejudice,  would 
have  vanished.  Bringing  their  sick  to 
him  would  have  been  an  evidence  of 
faith  in  his  power ;  hence  we  may  con- 
clude that  but  few  brought  them.  Mark 
(6  :  5)  notices  the  more  intimate  con- 
nection of  faith  with  his  miracles.  "  He 
could  there  do  no  mighty  work."  He 
had  the  power  to  perform  miracles,  but 
for  moral  reasons  he  could  not  exercise 
it.  As  he  can  not  with  propriety  save 
without  faith,  so  he  could  not  heal  with- 
out faith.  There  was  not  a  physical, 
but  a  moral  impracticability. 


1.  Like  Jesus,  let  us  sow  seed  beside 
all  waters ;  in  the  house,  in  the  open  air, 
by  the  sea-side,  vers.  1^5 ;  Ecel.  11  :  1. 

2.  Nature  and  human  experience  have 
in  them  many  parables  which  we  should 
use  in  the  illustration  of  truth.  Many 
earthly  things  are  types  and  figures  of 
the  spiritual  and  heavenlv,  vers.  4-8  ; 
Reb.  8:5;  9  :  33.  Compare  Ezekiel's 
vision  of  a  city  and  temple,  Ezek.  chs. 
40-48,  and  John's  vision  of  the  new 
Jerusalem,  Rev.  chs.  21,  22. 

3.  While  God  makes  truth  sufficiently 
plain  to  those  of  a  humble,  teachable 
spirit,  he  gives  opportunity  for  stum- 
bling to  those  who  will  not  come  to  the 
knowledge  of  the  truth  that  they  may 
be  saved;  ver.  11  ;  2  Thess.  2  :  10-12. 

4.  If  we  would  have  more  light  and 
grace,  we  must  improve  what  we  already 
have,  ver.  12  ;  Ps.  36  :  9  ;  1  John  2  :  lO"; 
Matt.  2.5  :  26-29. 

5.  He  that  receives  the  word  of  God 
only  in  its  outward  form  is  still  in  spiri- 
tual darkness,  vers.  13,  14  ;  Dent.  29  : 
3-4  ;  John  9  :  39-il  ;  2  Cor.  3  :  1.5,  16. 

6.  Hardness  of  heart  is  a  fruit  of  sin, 
to  which  obstinate  sinners  are  justly 


given  over,  ver.  15  ;  Rom.  1  :  28-31  ;  2 
Thess.  2  :  11,  12  ;  2  Tim.  3  :  13. 

7.  Happy  are  they  who  see  and  hear 
Christ  in  his  word ;  for  they  see  in  re- 
ality and  fulfillment  what  prophets  saw 
only  in  vision,  vers.  16,  17  ;  Prov.  8  :  3, 
4  ;  1  John  1  :  1^. 

8.  The  Gospel  should  be  preached  to 
all  classes  of  persons,  though  none  will 
be  savingly  benefited  but  they  who  re- 
ceive it  in  an  honest  and  good  heart. 
Let  all  take  heed  how  they  hear,  vers. 
19-23  ;  Mark  16  :  15,  16. 

9.  However  faithfully  the  Gospel  may 
be  preached,  careless  and  thoughtless 
hearers  grow  harder  and  harder,  and 
more  and  more  under  the  infiuence  of 
the  devil,  ver.  19 ;  2  Cor.  2  :  16 ;  James 
1 :  23,  24. 

10.  It  is  not  enough  that  truth  excites 
the  feelings  and  arouses  the  emotion 
without  taking  possession  of  the  whole 
heart,  vers.  20,  21. 

11.  Joy  is  not  always  the  best  sign  of 
conversion,  ver.  20  ;  ch.  7  :  20. 

12.  We  must  expect  trials  if  we  enter 
into  the  service  of  Christ,  ver.  21 ;  Mark 
10  :  29,  30. 

13.  Many  serious  imprcf  sions  and  deep 
convictions  are  checked  by  the  cares  and 
the  love  of  the  world,  ver.  22  ;  ch.  19  : 
22  ;  1  John  2  :  15-17  ;  Rom.  8  :  13. 

14.  Where  the  word  of  God  is  under- 
standingly  and  tnily  received  into  the 
heart,  the  soul  is  subjected  and  united 
to  Christ  and  brings  forth  fruit  to  God, 
ver.  23  ;  John  15  :  4,  7,  8  ;  Ps.  126 :  6. 

15.  Christ  never  intended  that  his  dis- 
ciples should  engage  in  religious  pei-se- 
cutions,  or  that  they  should  exterminate 
error  by  exterminating  errorists,  ver. 
28-30  ;  2  Cor.  10  :  4. 

16.  God  spares  the  wicked  for  the  sake 
of  the  righteous  who  dwell  among  them, 
ver.  29  ;  Gen.  18  :  26-32  ;  Isa.  1  :  9. 

17.  The  word  of  God  is  a  living  seed 
not  returning  unto  him  void,  vers.  31, 
32  ;  Isa.  .55  :'  11  ;  John  6  :  63. 

18.  In  the  work  of  the  Lord  we  should 
not  despise  the  daj'  of  small  things,  but 
rather  expect  great  endings  from  small 
beginnings,  vers.  31,  32  ;  Isa.  41  :  14-16 ; 
51  :  1^  ;'60  :  22. 

19.  Christianity  has  a  hidden  power  in 
renewing  and  transforming  the  charac- 


202 


MATTHEW    XIV. 


A.D.   29. 


Herod  holds  Jesus  to  he  John  the  Baptist,  tchom  he  had 
put  t^  death. 

•  Mk.  6.  14,  21-29 : 
XIV.     AT  that  time  *  Herod  the  tetrarch  heard  of  the      Lk.  9.  7. 


ter  and  lives  of  men,  and  tlie  state  and 
condition  of  the  world,  ver.  33  ;  Ps. 
119  :  11 ;  Dan.  2  :  44,  45  ;  Mark  4 :  26-29 ; 
2  Cor.  3  :  18  ;  1  Pet.  1  :  3,  4. 

20.  The  Gospel  reveals  to  us  mysteries 
which  from  eternity  had  been  hid  in 
God,  ver.  35  ;  Rom.  16  :  25,  26  ;  1  Cor. 
2  :  9,  10  ;  Col.  1  :  26. 

21.  The  devil  and  his  agents  are  ever 
busy  in  sowing  error,  and  such  is  tlie 
natural  soil  of  the  human  heart  that 
they  spring  up  without  cultivation,  vers. 
25,  38  ;  Acts  20  :  28-30  ;  James  3  :  15. 

22.  Since  error  is  often  made  to  re- 
semble the  truth,  as  false  professors  do 
the  true,  it  becomes  us  to  take  lieed 
how  and  what  we  hear,  ver.  38  ;  Mark 
4  :  24  ;  2  Cor.  9  :  13-15 ;  PhU.  3:2; 
2  Tim.  3  :  5. 

23.  The  Gospel  dispensation  is  to  have 
an  end,  when  every  man's  destiny  is  to 
be  lixed  according  to  his  true  character 
in  the  sight  of  God,  vers.  39-43  ;  ch.  24 : 
30,  31  ;  2  Cor.  5  :  10 ;  2  Pet.  3  :  10 ;  Rev. 
22  :  11,  12. 

24.  The  punishment  o^  the  wicked 
shall  be  unspeakably  great,  ver.  43 ;  Nah. 
1:6;  Rev.  20  :  13-'l.5. 

25.  The  state  of  the  righteous  will  be 
unspeakably  glorious,  ver.  43 ;  1  John 
3:2;  Rev.  22  :  5. 

26.  A  discovery  of  the  vvorth  of- tlie 
soul  and  the  value  of  heavenly  trea.sures 
will  do  us  no  good  except  wegive  up  all 
to  Christ,  ver.  44  ;  Luke  14  :  33. 

27.  Seeking  salvation  will  avail  no- 
thing except  we  seek  aright;  none  seek 
aright  except  with  the  whole  heart ;  and 

1  none  with  the  whole  heart  except  they 
'value  Christ  above  all  things,  vers.  4.o, 

4() ;  Job  28  :  12-18  ;  Prov.  2  :  4,  5  ;  Jer. 

29  :  13  ;  Phil.  3  :  7-9. 

28.  We  must  expect  a  mixture  of  evil 
with  good  in  the  churches  of  Christ, 
vers.  47,  48  ;  John  6  :  70  ;  2  Pet.  2  :  l-:i 

29.  Churches  should  maintain  a  strict 
discipline,  though  they  may  not  expect 
to  free  themselves  entirely  from  unwor- 
thy members.  Many  of  these  can  be 
certainly  discovered  only  by  the  Searcher 
of  hearts,  ver.  47,  48  ;  i  Cor.  5  :  13  ; 
2  Thess.  3  :  14,  15  ;  Rev.  2  :  23. 

30.  Let  not  hypocrites  and  false  pro- 
fes.sors  think  they  are  safe  because  they 


are  among  Christ's  visible  followers;  a 
final  separation  is  to  take  place,  vers.  49, 
50  ;  Job  27  :  8  ;  Rev.  21  :  27. 

31.  Christ  has  set  us  an  example  of 
teaching  by  parables  and  illustrations, 
vers.  3,  52. 

32.  Ministers  and  all  religious  teachers 
should  be  learners  at  the  feet  of  Jesus, 
making  his  word  their  own,  and  bringing 
forth  newly-discovered  truth  with  the 
old,  according  to  the  capacity  and  wants 
of  their  hearers,  vers.  51,  52  ;  Prov.  10 : 
20,  21  ;  Col.  3  :  16 ;  1  Tim.  4  :  14-16. 

33.  Like  Jesus,  we  should  bring  the 
words  of  life  to  the  unconverted  of  our 
own  friends  and  neighbors,  ver.  54. 

34.  Infidels  and  skeptics,  like  the  in- 
habitants of  Nazareth,  seek  to  account 
for  spiritual  things  by  natural  causes, 
and  failing  in  this  are  oftended  with 
Christ,  and  reject  him  and  his  Gospel, 
vers.  .55-57  ;  Luke  2  :  34  ;    Acts  17  :  18. 

35.  How  great  the  condescension  of 
Jesus,  the  Son  of  the  Great  Carpenter 
of  the  Universe  (Heb.  3  :  4),  in  that  he 
became  the  Son  of  Joseph,  the  humble 
carpenter  of  Nazareth,  ver.  55  ;  Phil. 
2  :  6-8. 

36.  To  judge  of  persons  by  their  wealth, 
relatives,  and  outward  circumstances, 
and  not  by  their  character  and  conduct, 
is  a  mark  of  pride,  prejudice,  and  httle- 
ness  of  mind,  ver.  57  ;  John  7 :  41,  52. 

37.  Unbelief  is  the  great  obstacle  in 
the  way  of  personal  salvation,  and  the 
conversion  of  the  world,  ver.  58  ;  John 
16:  9. 

CHAPTER  XIV. 

Matthew  records  the  death  of  John 
the  Baptist,  and  the  consequent  relation 
of  Jesus  to  Herod ;  the  withdrawal  of  Je- 
sus and  his  miracles,  exhibiting  his  power 
over  the  materials  and  elements  of  nature. 

1,  2.  The  effect  of  the  fame  of 
Jesus  on  Herod,  Mark  6  :  14-16 ;  Luke 
9  :  7-9. 

1.  At  that  time.  A  general  expres- 
sion, meaning,  at  that  season  or  period, 
about  that  time.  See  12  :  1.  Herod» 
Herod  Antipas,  the  son  of  Herod  th« 
Great,  who  slew  the  children  at  Bethle- 
hem.    See  on  ch.   2  :  22.    When  the 


A.D.  29. 


MATTHEW     XIV. 


203 


fame  of  Jesus,  and  said  unto  his  servants,  '  This  is 
John  the  Baptist ;  he  is  risen  from  the  dead  ;  and 
therefore  miglity  works  do  show  forth  themselves 
in  him. 

"  For  Herod  had  laid  hold  on  John,  and  bound 
him,  and  put  him  in  prison  for  Herodias'  sake,  "  his 
brother  Philiji's  wife.      For  John  said  unto  him. 


•  eh.  16.  14. 

"  Mk.6 .  17-20 ;  Lk. 
3.  19,  20;  ch.  4. 
12. 

•  Lk.  3.  1. 


kingdom  of  his  father  was  divided  be- 
tween bim  and  bis  brothers,  Arclielaus 
and  Herod  Philip,  he  reecived  the  title 
of  tetrarch,  a  Greek  word,  meaning  a 
ruler  of  a  fourth  jmrt,  and  whieli  became 
a  common  title  for  those  who  governed 
any  part  of  a  province,  subject  only  to 
the  Roman  emperor.  Hence,  in  general 
and  popular  language  he  was  also  styled 
"king."  See  ver.  9.  His  dominions 
comprised  (ialilee  and  Perea.  See  vers. 
6,  11. 

Heard  the  fame  of  Jesus.  He 
heard  of  Jesus  in  connection  with  the 
preaching  of  the  twelve,  cb.  10  :  .5; 
Mark  6  :  7,  13,  14 ;  Luke  9  :  1,  6,  7.  It 
is  probable  that  Herod  was  residing  at 
Macha-rus,  a  frontier  fortress  near  the 
Dead  Sea,  between  Perea  and  Arabia, 
where  John  the  Baptist  was  in  prison. 
This,  in  connection  with  his  voluptuous 
life,  and  his  murder  of  John,  which 
must  at  least  have  startled  bis  con- 
science and  made  him  uneasy,  will  ex- 
plain bow  Herod  seems  now  to  have 
heard  of  Jesus  for  the  first  time.  If  he 
had  heard  before  of  bim,  it  produced  no 
impression  on  his  mind;  but  now  the 
fmne  of  Jesus,  the  report  of  his  miracles 
and  preacliing,  at  once  arrested  his  atten- 
tion, and  produced  anxiety  in  a  mind 
filled  with  superstition  and  tortured  by 
a  guilty  conscience. 

2.  His  servants.  His  attendants, 
ministers,  courtiers.  He  is  risen 
from  the  dead.  Thus  the  guilty 
conscience  of  Herod  led  bim  to  imagine. 
Dead  refers  not  to  a  mere  state  or  con- 
dition, but  to  persons  in  that  state, /rowi 
anMiig  the  dead.  Some  suppose  tliat 
Herod  was  a  Sadducee,  from  comparing 
ch.  16  :  6  with  Mark  8  :  15,  and  that  his 
guilt  and  fears  now  made  him  a  coward- 
ly believer  in  the  doctrine  of  the  resur- 
rection. Infidels  and  skeptics  have  been 
known  to  renounce  their  unbelief  in 
times  of  danger.  Therefore.  On  ac- 
count of  tiiis,  because  be  is  risen. 
Mishty  Avorks  do  show  forth 
themselves  in  him.  Rather,  The-se 
powers  work,  or,  are  active,  in  him.    John 


did  not  work  miracles  (John  10  :  41) ; 
but  now,  Herod  reasons,  these  powers 
of  working  them  are  active  in  bis  per- 
son on  account  of  his  rising  from  the' 
dead.  He  imagines  John  as  having 
come  forth  from  the  dead,  wbicli  would 
liave  been  a  miracle,  and  as  having  ac- 
quired on  account  of  it  new  spiritual 
and  miraculous  power,  which  be  regards 
as  in  harmony  with  such  a  supposition. 
His  fears  may  have  been  excited  lest  Je- 
sus might  become  a  political  rival,  or 
lest  his  superhuman  power  might  be  di- 
rected against  him. 

3-12.  Account  of  the  imprison- 
ment AND  DEATH  OF  JoHN,  Mark  6  : 
17-29. 

3.  For.  This  is  explanatory  of  what 
Matthew  bad  just  stated  concerning 
Herod  in  reference  to  John.  For  He- 
rodias' sake.  "A  princess  was  the 
foe  of  tlie  latter  Elijah,  as  Jezebel  of 
the  former.'* — Bengel.  Herodias  was 
grand-daughter  of  Herod  the  Great, 
daughter  of  Aristobulus,  and  niece  of 
Herod  Antipas.  Brother  Philip. 
Not  the  tetrarch  of  Iturea  (Luke  3  :  1), 
but  another  brother  who  lived  in  pri- 
vate life,  having  beeu'disinberited  by  his 
father.  He  also  was  uncle  to  Herodias, 
whom  be  married.  But  she,  preferring 
royalty,  left  him,  and  married  Herod 
Antipas,  who,  to  make  way  for  her,  di- 
vorced bis  own  wife,  the  daughter  of 
Aretas,  king  of  Arabia,  supposed  to  bo 
the  one  mentioned  by  Paul  in  2  Cor. 
11  :  32. 

4.  It  is  not  lawful,  etc.  Yor,  first, 
she  was  the  wife  of  Pliilip,  who  was  still 
living;  .secmid,  Herod's  wife,  the  daugh- 
ter of  Aretas,  was  also  living ;  tfdrd,  by 
marriage  Herodias  was  the  sister-in-law 
of  Herod,  and  by  Jewish  law  a  person 
was  forbidden  to  marrv  his  brother's 
wife.  Lev.  18 :  16 ;  20 :  2f.  This  incident 
strikingly  illustrates  the  eliaracter  of 
John  as  a  consistent  and  faithful  re- 
prover and  preacher  of  righteousness. 
He  preached  as  plainly  to  those  in  kings' 
palaces  as  to  the  inhabitants  of  the  wil- 
derness. 


204 


MATTHEW    XIV. 


A.D.  29. 


5  "  It  is  not  lawful  for  thee  to  have  her.  And  when 
he  would  have  put  liim  to  death,  he  feared  the 
multitude,  ^  because  they  counted  him  as  a  prophet. 

6  But  when  Herod's  >  birtliday  was  kept,  the  daughter 
of  Herodias  danced  before  tliem,  and  pleased  Herod. 

7  Whereupon  he  promised  with  an  oath  to  give  her 

8  whatsoever  she  would  ask.  And  she,  being  be- 
fore instructed  of  her  mother,  said   *  Give  me  here 


"  Le.  18. 16 ;  20.  21. 
'^ch.   21.  2ti;   Mk. 

1].  30-32;  Lk.20. 

6. 
y  Ge.  40.  20. 


Pro.  29.  10. 


5.  When  he  Avould  have  put 
him  to  death.  Or,  rather,  dedriiu/  to 
put  him  to  death.  Mark  adds  the  inter- 
esting fact  that  at  tirst  John  produced 
a  deep  impression  on  Herod's  mind, 
who  regarded  him  as  a  holy  and  just 
man,  and,  hearing  him  gladly,  did  many 
things,  and  saved  his  life  from  the  ma- 
lice of  Herodias,  Mark  6  :  19,  20.  Mat- 
thew, passing  this  by  in  silence,  states 
the  changed  condition  of  Herod's  mind, 
when  lie  was  desirous  of  putting  John 
to  death,  caused,  doubtless,  by  the  con- 
stant influence  of  Herodias,  and  by  the 
truth,  which  hardens  when  it  docs  not 
soften ;  and  was  now  only  prevented  by 
the  popularity  of  John  witli  the  multi- 
tude, wlio  regarded  him  as  a  propliet. 
Tliese  two  accounts  are  thus  perfectly 
consistent,  and  throw  light  on  each 
other.  Josephus,  probably  being  aware 
of  no  other  grounds,  gives  only  political 
reasons,  that  Herod  was  afraid  lest  John 
might  raise  a  rebellion,  and,  to  prevent 
any  such  mischief,  he  caused  him  to  be 
imprisoned  and  put  to  death.  There  is 
no  difficulty  in  supposing  this  also  to 
be  true ;  for  Herod  may  have  acted  from 
a  variety  of  motives,  both  political  and 
private.  He  did  fear  on  account  of  tiie 
popularity  of  John  with  the  people, 
and  he  may  have  feared  lest  the  people 
might  be  aroused  against  him  througli 
the  influence  of  John,  on  account  of 
his  unlawful  marriage.  The  reproof  of 
John  and  tlie  influence  of  the  malicious 
Herodias  were,  however,  the  private  and 
excitinsr  grounds  of  his  action. 

6.  Birthday.  Birthday  festivities 
or  celebration.  Gen.  40  :  30.  This,  from 
Mark  6  :  21,  appears  to  have  been  given 
to  the  nobility  of  Galilee.  It  doubtless 
took  place  at  Machaerus,  where  John 
was  imprisoned,  and  it  is  vei-y  probalile 
that  Herod  was  at  this  time  engaged  in 
the  war  which  Aretas,  king  of  Arabia, 
declared  against  him  on  account  of  the 
insult  to  his  daughter.  Dausrhter  of 
Herodias.      According  to  Josephus, 


her  name  was  Salome,  a  daughter  by 
Pliilip.  She  was  afterward  married  to 
licr  uncle  Philip,  the  tetrarcli  of  Iturea, 
and  then  to  her  cousin  Aristobulus. 
Danced  before  them.  Danced  in 
the  midst,  in  the  sight  of  all.  This  wa.s, 
doubtless,  a  mimic  or  theatrical  dance. 
It  was,  however,  considered  beneath 
the  dignity  of  persons  of  rank  and  cha- 
racter to  engage  in  this  amusement, 
and  hence  her  dancing  before  them  all 
was  a  sacrifice  of  decency  and  maidenly 
decorum.  But  the  voluptuous  Herod, 
and  those  with  him,  all,  quite  likely, 
more  or  less  intoxicated,  were  pleased, 
doubtless,  with  the  skill  and  grace  of  her 
performance,  and  with  the  condescen- 
sion of  a  princess  in  thus  honoring  the 
birthday  of  the  king. 

7.  Herod  considered  the  act  of  Salome 
as  meriting  a  reward,  and  so  enraptured 
was  he  that  he  not  only  made  a  rash 
promise,  but  also  confirmed  it  by  an 
oath.  Whatsoever  she  Avould  (should) 
ask.  "  Unto  the  half  of  my  kingdom," 
Mark  6  :  23.  Compare  Estli.  5  :  3.  The 
case  of  Herod  is  only  one  of  many 
examples  of  eastern  monarchs  lavishing 
gifts  on  favorite  dancers.  Thevenot,  who 
died  in  1667,  in  his  Travels  in  Per.tia, 
mentions  a  Shah  Abbas  who,  being 
much  intoxicated,  was  so  pleased  with  a 
woman  that  danced  before  him,  that  he 
gave  her  a  magnificent  khan  that  jielded 
him  a  considerable  revenue.  But  be- 
coming sober,  at  the  instance  of  his  mi- 
nister, he  broke  bis  promise,  and  obliged 
the  dancer  to  be  content  with  a  sum  of 
money.  Such  instances  show  the  evils 
and  dangers  of  sensual  excitements,  and 
of  sucli  sensual  amusements. 

8.  Being  before  instructed.  Ra- 
ther, Led  on  by,  niyed  on  b;/.  The  fuller 
account  of  Mark  (6  :  24,  25)  is  the  best 
comment  on  this  clause.  There  was  no 
secret  understanding  between  the  mo- 
ther and  daughter;  but  the  latter,  going 
out  to  f  onsult  with  her  mother,  was  in- 
duced to  ask  for  the  head  of  John  the 


A.D.   29. 


MATTHEW    XIV. 


205 


9  John  Baijtist's  head  in  a  charger.  And  "  the  king 
was  sorry  :  nevertlieless,  ^  for  the  oath's  sake,  and 
them  which  sat  with  liim  at  meat,  he  commanded 

10  it  to   be  given  her.     And  he  sent,  "  and  beheaded 

11  John  in  the  prison.     And  his  head  w^as  brought  in 
a   charger,    and    given   to    the    damsel  :    and   she 


•  ver.  1 ;  Mk.  6. 14. 
»  Judg.  11.  30,  31, 

39;    Dan.   b.    14, 

15. 
<=  Lk.  9.  9. 


Baptist.  Perhaps  Ilerodias  had  a  dfup 
'  design  in  having  her  daughter  dance 
before  Herod,  hoping  tliereby  to  grati- 
fy her  malice  against  John.  If  so, 
her  higliest  anticipations  were  gratified. 
Give  me  here.  In  tliis  place,  on  the 
spot,  and  hence  without  delay.  The 
language  implies  haste.  Herodias  has 
at  length  got  her  opportunity  for  re- 
venge, and  she  eagerly  seizes  it,  and  de- 
termines to  accomplish  her  purpose 
while  Herod  is  flush  with  wine,  and  be- 
fore he  has  time  to  repent.  Charger. 
On  a  j)latler.  Charger,  in  old  English, 
means  a  large  dish ;  but  now  a  horse  used 
in  battle.  The  Greek  word  originally 
meant  a  board;  then,  among  other  appli- 
cations of  the  term,  a  wooden  dish,  and 
then  a  plate,  dish,  or  platter  of  any  ma- 
terial. 

9.  The  king.  Mark  also  styles  He- 
rod king.  Though  he  had  not  received 
the  official  title  of  king,  he  is  so  called 
in  a  popular  and  general  sense,  and  from 
courtesy.  Was  sorry.  This  is  per- 
fectly consistent  with  his  having  desired 
to  put  John  to  death.  He  had  not  pur- 
posed so  to  do.  Now,  when  the  crisis 
comes,  and  he  is  called  upon  to  behead 
John,  in  fulfillment  of  a  rash  oath,  he  is 
sorry  ;  for  he  knows  it  is  wrong,  and  he 
fears  lest  the  people,  who  regard  John  as 
a  prophet,  may  cause  him  trouble.  He 
may  also  have  been  concerned  for  his 
popularity  among  the  ]5eople.  For  the 
oath's  sake  and  them,  etc.  Rather, 
For  the  sake,  or,  on  account  of  the  ocdh, 
and  of  them  that  reclined  at  table  with  him. 
A  twofold  reason :  he  must  perform  liis 
oath,  and  he  must  maintain  his  honor 
among  his  guests.  Duelists  and  gam- 
blers act  upon  a  similar  principle.  He 
had,  doubtless,  some  scruples  of  con- 
science in  regard  to  his  oath  ;  he  did  not 
wish  to  be  a  perjurer,  much  less  to  be 
regarded  as  one ;  neither  did  he  wish  to 
be  ridiculed  as  mean  and  fickle  by  his 
attendants  and  guests,  who,  doubtless, 
hated  John,  and  applauded  the  king  in 
the  generous  offer  he  had  made.  He  was 
overcome  through  pride  and  shame.  His 
oath  was  wicked,  because  it  was  uncalled 
18 


for,  and  hence  taking  the  Lord's  name  in 
vain  (Ex.  20  :  7),  and  because  no  one 
has  a  right  to  pledge  himself  before- 
hand to  do  what  may  be  wrong.  Herod 
had  placed  himself  in  a  dilemma  to  make 
a  choice  of  two  evils — to  break  a  rash, 
wicked  oath,  or  to  commit  murder.  He 
should  have  chosen  the  former  as  the 
less  of  the  two.  Compare  Lev.  5 : 
J-0. 

10.  Beheaded  John.  By  an  exe- 
cutioner (Mark  0  :  27),  a  soldier  of  He- 
rod. In  prison.  The  narrative  seems 
to  imply  that  the  prison  was  near  at 
hand,  and  the  execution  performed  at 
once.  Hence  that  the  feast  was  at  Ma- 
chorus.  Some  suppose  it  was  at  Tibe- 
rias, on  the  shore  of  the  Sea  of  Galilee ; 
but  it  would  have  taken  at  least  two 
days  for  the  execution  of  the  sentence. 
Others  suppose  that  it  took  place  at 
Julias  or  Livias,  another  place  of  resi- 
dence of  Antipas,  situate  not  far  from 
MacliEerus,  in  the  mountains  on  the  eas- 
tern side  of  the  Dead  Sea.  This  is  less 
objectionable.  But  Machorus  is  more  in 
keeping  with  the  ease  and  quickness  of 
the  execution.  It  was  in  the  night,  and, 
doubtless,  late,  before  the  promise  of 
Herod  was  made,  and  all  was  accom- 
plished, we  should  naturally  suppose, 
Ijy  or  before  the  morning's  light.  See 
verse  1.  The  execution  by  a  soldier  may 
be  used  as  a  circumstantial  argument 
that  he  was  now  actually  engaged  in  the 
war  with  Aretas.  This  could  not  have 
been  many  months  after  the  message  of 
John  in  prison  to  Jesus  (eh.  11  :  2);  the 
reply  of  Jesus,  doubtless,  invigorated 
his  faith,  preparing  him  for  the  last  con- 
flict and  a  martyr's  death.  He  had  been 
in  prison  about  seventeen  months,  and 
it  was  about  three  years  from  the  com- 
mencement of  his  ministry ;  for  the 
Passover  was  at  hand  (John  6  :  4),  the 
third  of  our  Savior's  ministry,  when  the 
report  of  John's  death  was  "brought  to 
Jesus.  He  was  probably  beheaded  in 
March  or  April,  a.d.  29. 

11.  His  head  was  brought,  etc. 
Tlie  request  was  strictly  carried  out  in 
every  particular.     The  language  implic  g 


•]06 


MATTHEW    XIV. 


A.D.  29. 


12  brought  it  to  her  mother.  And  his  disciples  came, 
and  took  up  the  body,  and  buried  it ;  and  went  and 
told  Jesus. 

Jesus  retires  to  a  desert  place,  and  feeds  the  multitude. 


13 


14 


">  WHEN  Jesus  heard  of  it,  he  departed  thence  by   a  jik.  6.  32 ;  Lk.  9, 
ship   into   a   desert   place   apart.     And   when   the     lO;  Johns. i;  ch. 
people  had  heard  thereof  they  followed  him  on  foot 
out  of  the  cities. 

And  Jesus  went  forth,  and  saw  a  great  multitude, 
and  "  was  moved  with  compassion  toward  them,  and 
he  healed  their  sick. 


10.  23 ;  12.  15. 


ch.  9.  36;  John 
11.  33-35;  Heb. 
4.15. 


that  the  head  was  brouj^lit  while  the 
feast  lasted,  given  to  this  heartless 
dancing  maid,  and  by  her  to  her  mother, 
wlio  was  tlie  principal  actor  and  the 
guiltiest  party  in  this  terrible  tragedy. 
Not  long  after  this  Herod  was  totally  de- 
feated alid  his  army  destroyed  by  Aretas, 
which,  according  to  Josephus,  some  of 
the  Jews  regarded  as  a  punishment  from 
God  for  putting  John  the  Baptist  to 
death.  Jos.  J«?f^.  xviii.  2.  A  little  later 
he  was  banished  to  Lyons,  in  France, 
whither  Herodias  followed  him,  and 
then  to  Spain,  where  they  died. 

12.  His  disciples.  The  disciples 
of  John,  Mark  6  :  29.  Told  Jesus. 
Related  to  him  the  circumstances  of  his 
death  and  burial.  They  knew  the  con- 
fidence and  love  that  had  existed  be- 
tween John  and  Jesus ;  they  tell  him  as 
a  friend  of  their  mitster,  and  as  one 
who  would  sympathize  with  them.  This 
is  an  incidental  evidence  tliat  the  reply 
of  Jesus  to  John's  question  (ch.  11:2- 
6)  had  resulted  in  good,  both  to  John 
and  his  disciples. 

13-21.  Jesus  retires,  and  miracu- 
lously FEEDS  THE  MULTITUDE,  Mark 
6:  30-41;  Luke  9:  10-17;  John  6  :  1- 
14. 

13.  He  departed  thence.  He  re- 
tired, witlidrew  from  thence,  from  the 
western  side  of  the  Sea  of  Galilee,  and 
from  the  vicinity  of  Tiberias,  the  usual 
residence  of  Herod  Antipas,  to  the 
north-eastern  side,  and,  acc(M-ding  to 
Luke  9  :  10,  to  a  place  called  Bethsaida. 
According  to  Josephus  {Jeii'kh  Antiq. 
xviii.  2,  1),  Philip  tlie  tetrarch  advanced 
this  Bethsaida  to  the  dignity  of  a  city, 
and  named  it  JitJias.  See  on  eh.  11  :  21. 
He  withdrew  on  hearing  of  the  death  of 
John  the  Baptist;  Luke  (9  :  9)  adds 
that  Herod,  on  hearing  his  fame,   de- 


sired to  see  him.     We  may  well  suppose 
that  Herod  heard  of  Jesus  very  soon 
after  putting  John  to  death,  and  that 
several  days  elapsed  before  the  disciples 
of  John  came  and  told  Jesus.    About 
that  time  the  twelve  return  from  their 
mission,  and  Jesus  invites  them  to  re- 
tire with  him  and  rest  awhile,  Mark  6  : 
30,  31.     Thus  Jesus  had  a  complex  rea- 
son for  withdrawing  to  a  desert  place^ 
an  uncultivated  ancl  uninhabited  region, 
j  in  the  vicinity  of  Bethsaida,  namelj",  the 
'  death  of  John,  the  desire  of  Herod,  the 
I  weariness  of  his  disciples.    See  on  ch. 
1 12  :^1.5.     As  the  imprisonment  of  John 
!  marked  an  era  in  our  Lord's  ministry 
Hch.  4  :  12),  so  does  also  the  death  of 
John.     Then  Jesus  began  his  ministry 
in  Galilee;   now  he  extends  it  beyond 
the  Sea  of  Galilee,  and  northward  to 
the  region  of  Tyre  and  Sidon  (ch.  15  : 
21),  and  of  CLCsarea  Philippi  (ch.    16  : 
13). 

By  ship.  By  a  transport  or  mer- 
chant boat,  a  general  name  for  such 
vessels  of  every  grade.  See  on  8  :  23. 
The  people.'  Rather,  the  multitudes; 
they  who  had  been  attending  on  the 
preaching  of  Jesus,  Mark  6  :  31-33.  On 
foot,  in  opposition  to  going  by  ship, 
Jesus  and  his  disciples  passed  over  the 
sea  by  ship ;  the  multitude  passed 
around  the  sea  bv  land  on  foot. 

14.  Went  forth.  From  the  ship. 
The  multitude  had  run  and  arrived 
there  before  him,  Mark  6  :  33.  Promi- 
nent among  the  motives  that  had  drawTi 
them  were  his  miracles  in  healing  the 
sick,  John  6  :  2.  Seeing  them,  he  had 
compassion,  pity  on  them,  and  heal- 
ed their  sick,  and  taught  them  many 
things,  Mark  6  :  34.  Jesus  then  goes  up 
into  a  mountain  with  his  disciples,  and 
the  multitudes  follow,  John  6  :  3. 


A.D.  29. 


MATTHEW    XIV. 


207 


'  Mk.6.35;  Lk.  9. 
12;  John  6.  5. 


15  '  And  when  it  was  evening,  his  disciples  came  to 
him,  saying.  This  is  a  desert  phice,  and  the  time  is 
now  past ;  send  the  multitude  away,  that  they  may 
go  into  the  villages,  and  buy  themselves  victuals. 

16  But  Jesus  said  unto  them,  They  need  not  depart; 

17  give  ye  them  to  eat.     And  they  say  unto  him,  e  We   ^  ^-  ^^\,^%^] 

18  have  here  but  live  loaves,  and  two  fishes.     He  said,      i  kT'  n'  ioIkjI 

19  Bring  them  hither  to  me.     And  he  commanded  the      2  Ki.  4. 1-7,  4^ 
multitude  to  sit  down  on  the  grass,  and  took  the      '^' 

five  loaves,  and  the  two  fishes,  and  looking  up  to 

heaven,  ''  he  blessed,  and  brake,  and  gave  the  loaves   *'  a\l^'  ^ '  ^  ^^'°" 

to  his  disciples,  and  the  disciples  to  the  multitude. 


15.  Evening.  This  was  the  first 
evening,  the  decline  of  the  day,  begin- 
ning with  tlie  ninth  hour,  about  three 
o'clock  in  tlic  afternoon ;  the  second 
evening  (ver.  23)  began  at  sunset.  These 
two  evenings  arc  recognized  in  tlic  com- 
mand to  keep  the  Passover.  Tlie  lamb 
was  to  be  killed  "in  the  evening,"  litc- 
rall}',  between  the  two  e>.'e»lnf/.%  Ex.  13  :  6; 
Num.  9  :  3,  5.  According  to  Joscphus, 
the  paschal  lamb  was  regularly  killed  be- 
tween the  nintli  and  the  eleventh  hour. 
In  some  parts  of  our  country  evening 
is  applied  to  tlic  afternoon.  The  time 
is  now  passed.  T/iehour;  used  in  a 
general  sense,  the  time  for  preaching, 
for  dismissing  the  people,  and  preparing 
for  the  evening  meal  is  already  past.  It 
is  now  late.  "The  day  was  now  far 
spent,  .  .  .  and  now  the  time  is  far 
passed"  (Mark) ;  "  The  day  begau  to  wear 
away"  (Luke).  Send  the  multitude 
aivay.  Dismiss  tliem;  do  not  longer 
teach  them  to-day. 

16.  Jesus  declares  that  there  is  no  ne- 
cessity for  the  multitude  leaving  them, 
and  commands  his  disciples  to  give 
them  to  eat.  The  miracle  afterward 
performed  showed  that  there  was  no  ne- 
cessity, and  the  disciples  did  give  them 
to  eat.  Some  of  the  disciples  ask  Jesus 
if  they  shall  go  and  buy  two  luindred 
pennies'  {clenarm,  aliout  thirty  dollars) 
worth  of  bread,  Mark  (5  :  37!  Philip, 
whom  Jesus  had,  in  the  mean  time,  ask- 
ed, in  order  to  try  his  faith,  "  Whence 
shall  we  buy  bread  that  these  may  eat?" 
declared  that  two  hundred  denaries' 
worth  was  not  sufficient,  John  (>  :  5-7. 

17.  We  have  here  but  five  loaves 
and  two  fishes.  From  John  we  learn 
that  they  were  barlej'  loaves,  an  inferior 
kind  of  "food,  and  two  small  fishes ;  that 
a  lad  had  them,  and  that  it  was  Andrew 


who  gave  the  information,  John  6  :  8,  0. 
Loaves  were  usually  made  in  the  form 
of  round  cakes,  of  diflerent  sizes,  and 
generally  about  a  half  an  inch  thick. 
The  language  of  the  four  Evangelists 
clearly  implies  that  this  was  all  the  food 
at  tliat  time  upon  the  ground.  Compare 
Luke  11  :  5. 

19.  To  sit  down  on  the  grass. 
To  red'tnc  or  lie  down  on  the  grass,  ac- 
cording to  the  customary  posture  of  eat- 
ing. Mark  says  that  they  reclined  on 
the  green  grass,  in  companies  or  groups, 
by  hundreds  and  by  fifties.  It  was  a  de- 
sert, not  because  it  was  barren,  but  be- 
cause it  was  uninhabited  and  iniculti- 
vated.  Dr.  Thomson  supposes  that  Bu- 
taiha,  lying  south-west  of  Betlisaida, 
along  the  north- cast  shore  of  the  Sea 
of  Galilee,  is  the  spot  of  this  miracle. 
"This  Butaiha,"  says  he,  "belonged  to 
Bethsaida.  At  this  extreme  south-east 
corner  of  it  tiie  mountain  shuts  down 
upon  the  lake  bleak  and  barren.  It  was, 
doubtless,  desert  then  as  now ;  for  it  was 
not  capable  of  cultivation.  In  this  little 
cove  the  ships  (boats)  were  anchored. 
On  this  beautiful  sward,  at  the  base  of 
the  rocky  hill,  the  people  were  seated." 
— Ttm  Land  and  the  Book,  vol.  ii.,  p.  29. 

Blessed.  Blessed  God,  praised  him 
for  these  provisions,  and  implored  a 
blessing  in  tlicir  reception,  Luke  9  :  16. 
John  says,  "  He  gave  thanks."  The  lat- 
ter is  included  in  the  former.  The  word 
bless  in  the  original  is  applied  not  only 
to  praising  God  for  favors  (Luke  1  : 
64) ;  but  also  to  invoking  God's  bless- 
ing (Luke  2  :  34)  ;  also  to  God's  con- 
ferrinu-  favors,  Heb.  6  :  14;  Acts  3  : 
26.  Dr.  Alexander  suggests  that  these 
three  senses  here  meet  in  one.  This 
was,  doubtless,  true  as  a  matter  of 
fact ;  for,  as  a  man,  Jesus  praised  God, 


208 


MATTHEW    XIV. 


A.D.  29. 


20  And  they  did  all  eat,  and  were  filled :  and  tliey  took 
up  of  the  fragments  that  remained  twelve  baskets 

21  full.  '  And  they  that  had  eaten  were  about  five  thou-   '  ch.  15.  32-38. 
sand  men,  besides  women  and  children, 

Jesus  sends  aicay  Ms  disciples  hy  shij),  and  comes  to 

them  walking  on  the  tcater.  .  - .,    „    .,    ^  . 

"  »  Mk.  6.  45 ;  John 

22  ''  And  straightway  Jesus  constrained  his  disciples      ^-  ^^• 


and  implored  his  blessing,  while,  as  God, 
he  granted  it.  And  brake.  The 
usual  way  of  preparing  the  bread  for 
eating.  The  Scriptures  speak  of  break- 
ing bread,  but  never  of  cutting  it. 

ao.  Were  filled.  The  appetites  of 
all  were  fully  satistied.  Fragments. 
Broken  pieces  of  bread.  It  is  most  na- 
tural to  suppose  that  these  had  been  dis- 
tributed, or  mostly  so,  and  that  they 
were  gathered  up  from  the  ground 
where  the  companies  had  eaten.  Thus, 
in  connection  with  this  miracle,  Jesus 
taught  a  lesson  of  prudent  economy, 
"Gather  up  the  fragments  that  remain 
that  nothing  be  lost,"  John  6  :  1:^.  They 
would  also  serve,  while  they  lasted,  to 
remind  the  disciples  of  the  miracle. 
Baskets.  The  usual  Jewish  traveling 
basket.  The  nutnber  was  twelve,  the 
same  as  that  of  the  apostles,  aud  they 
were  full;  there  thus  remaining  much 
more  thau  the  original  live  loaves, 
showing  an  actual  increase  of  food,  and 
not  a  supernatural  restraining  aud  satis- 
fying of  the  appetite.  Mark  adds  that 
a  portion  of  the  fishes  were  also  gather- 
ed up. 

21.  About  five  thousand  men 
besides.  All  the  four  Evangelists  say 
that  there  were  about  five  thousand 
vien;  Matthew  adds,  women  and 
children,  of  whom  there  were,  doubt- 
f  less,  many.  It  was  customary  then  as 
"  now,  in  the  east,  for  men  to  eat  alone, 
aud  the  women  and  children  by  them- 
selves. On  this  occasion  the  men  lay 
down  in  companies  of  hundreds  and 
fifties,  and  could  easily  be  numbered; 
the  women  and  children  probably  sat 
around  promiscuously.  It  is  not  extra- 
vagant to  suppose  eight  or  ten  thousand 
in  all.  The  multitude  may  have  been 
increased  by  those  who  were  going  up  to 
the  Feast  of  the  Passover,  which  was  at 
hand,  John  6  :  4. 

This  is  the  only  miracle  described  by 
all  the  Evangelists,  and  is,  on  that  ac- 
count, especially  important,  and  deserv- 


ing of  the  most  careful  study.  Various 
attempts  have  been  made  to  explain  it 
away,  by  endeavoring  to  trace  it  to  natu- 
ral causes,  and  even  supposing  it  origi- 
nally a  parable,  but  by  mistake  related 
as  an  actual  occurrence !  But  all  such 
attempts  bear  upon  their  face  the  absurd 
and  ridiculous.  All  of  the  four  narra- 
tives clearly  convey  the  idea  of  miracu- 
lous, superhuman  power.  They  do  not 
tell  how  that  power  was  exerted,  or  how 
the  food  was  increased;  but  they  do 
clearly  teU  us,  that  a  few  loaves  and 
fishes,  which  a  lad  could  carry  in  his 
basket,  were  increased  so  that  thou- 
sands satisfied  their  hunger,  and  there 
remained  at  least  twelve  times  more  of 
fragments  than  of  the  original  provi- 
sions. It  is  not  necessary  to  suppose 
creative  power;  for,  the  laws  and  ele- 
ments of  the  natural  world  being  under 
the  direction  of  Jesus,  he  could  have 
brought  together  at  his  will  all  the  ele- 
ments constituting  the  bread.  The 
power  in  the  one  c'ase  is  as  equally  om- 
nipotent as  in  the  other.  In  the  Old 
Testament  we  have  similar  exhibitions 
of  divine  power  in  giving  the  manna 
(Ex.  16  :  4),  and  in  nuiltiplying  the  wi- 
dow's oil,  2  Kings  4  :  2-7. 

In  this  miracle  Jesus  also  exhibited 
himself  as  the  bread  of  life.  It  was  a 
sign,  an  external  evidence,  that  as  he 
gave  them  bread  for  their  bodies,  so  could 
he  frjve  them  spiritual  bread  for  their 
emils.  See  the  application  and  use 
which  Jesus  himself  makes  of  it  in 
John  6  :  26-3.5,  48-58.  Tliough  the  mul- 
titude were  blind  to  this  deep  spiritual 
import  and  design,  they  felt  the  force  of 
the  miracle  as  an  evidence  of  the  Mes- 
siahship  of  Jesus,  and  they  exclaim,  "Of 
a  truth  this  is  the  Prophet  that  cometh 
into  the  world,"  John  6  :  14.  Possibly 
a  tradition,  that  the  Messiah  would  rain 
manna  from  heaven,  may  also  have  had 
its  influence  in  leading  them  to  this  con- 
clusion. 

22-33.    Jesus   walks   on   the  se4. 


A.D.  29. 


MATTIIE\V    XIV. 


20i) 


to  get  into  a  ship,  and  to  go  before  liim  unto  tlic 

23  other  side,  while  he  sent  the  multitudes  away.  '  And 
when  he  had  sent  the  multitudes  away,  '"  he  went 
up  into  a  mountain  apart  to  pray.     "  And  when  the 

24  evening  was  come,  he  was  there  alone :  but  the  ship 
was  now  in  the  midst  of  the  sea,  tossed  with  waves  : 
for  the  wind  was  contrary. 

25  And  in  the  fourth  watch  of  the  night  Jesus  went 


Mk.  fi.  46. 
»ch.  6.  6;  26.  .36; 

Mk.  1.  ;W ;  Lk.  5. 

16;  C.  12;    9.  28, 

29  ;   John  11.  41, 

42. 
'  John  6.  16. 


This  was  a  three-fold  miracle:  Jesus 
walking  on  the  sea ;  Peter,  tlirough  his 
power,  upon  the  water;  and  the  wind 
subsiding  at  his  will,  Mark  6  :  45-52; 
John  6  :  1.5-31. 

22.  Constrained  his  disciples. 
He  compelled  or  obliged  them,  by  au- 
thoritative persuasion  and  command,  to 
embark.  They  dreaded  a  night  passage, 
and  to  leave  him  beliind ;  but  he  insisted 
on  their  going.  Tlicy  may  have  been 
among  the  foremost  with  tlie  multitude 
to  make  him  king  (John  6  :  15) ;  and 
Jesus  may  have  quietly  thwarted  their 
design  by  immediately  constraining  his 
disciples  first  to  embark  in  the  ship  in 
which  they  came  hither,  and  then  dis- 
missing the  people.  The  distress  of 
that  night  on  the  sea,  and  the  miracle, 
were,  doubtless,  what  they  needed  to 
humble  and  enlighten  them.  Unto  the 
other  side.  To  the  western  Bethsaida 
of  Galilee,  Mark  6  :  45.  As  this  Beth- 
saida was  near  Capernaum,  John  could 
well  say  (John  6  :  17)  that  they  were  go- 
ing over  the  sea  to  Capernaum,  or  in 
the  direction  of  Capernaum.  Or  they 
may  have  intended  to  have  gone  to  both 
places. 

23.  A  mountain.  "Raiher,  The nwun- 
tain  which  was  in  that  vicinity.  See  on 
ver.  19.  To  pray.  His  object  was  not 
rest,  but  prayer.     He  sought  to  be  alone 

i  to  commune  with  his  Father.  What 
was  the  burden  of  his  prayer,  we  know 
not.  Doubtless  it  was  in  regard  to  his 
kingdom ;  doubtless  the  events  of  that 
day  and  night,  the  disciples,  the  multi- 
tude, their  desire  to  make  him  king, 
and  his  future  labors,  formed  a  part. 
Evening  was  come.  The  second 
evening  (see  ver.  15),  beginning  with 
sunset,  from  about  six  to  nine  o'clock. 

24.  The  ship  was  now  in  the 
midst  of  the  sea.  At  first  they  have 
a  prospect  of  a  quick  and  easy  passage, 
but  soon  the  tempest  rises.  While 
Jesus  is  alone,  they  are  already  in  the 
midst  of  the  sea,  not  necessarily  in  its 


centre,  but  out  at  sea,  at  some  distance 
from  land,  in  its  middle  portions. 
Tossed.  Rather,  vexed,  trmtbled,  or 
ton/ioited  by  the  waves ;  the  waves  beat 
against  the  bow  of  the  vessel,  hinder- 
ing its  progress;  for  the  wind  'was 
contrary,  adverse,  blowing  from  a 
westerly  direction. 

25.  Fourth  watch.  Between  about 
three  and  six  o'clock  in  the  morning. 
According  to  the  Roman  custom  the 
Jews  now  divided  the  night  into  four 
watches  of  about  three  hours  each.  See 
Mark  13  :  35.  At  an  earlier  period  they 
had  divided  the  night  into  three  eijual 
parts  or  watches,  of  about  four  hours 
each,  called  "the  fii-st  watch"  (Lam.  2  : 
19),  "the  middle  watch"  (Jud.  7:  19), 
"the  morning  watch,"  1  Sam.  11:  11. 
At  this  time,  'when  Jesus  was  seen  com- 
ing to  them,  they  had  rowed  about 
twenty-five  or  thirty  furlongs,  more 
tlian  half  way  across,  John  6  :  19. 
Walking  on  the  sea.  In  the  origi- 
nal the  accusative  of  motion,  walkiiig 
over  the  sea  for  the  purpose  of  joining 
his  disciples.  In  distinction  from  this 
we  have  in  the  next  verse,  imlking  on 
the  sea,  the  genitive  of  the  mere  appear- 
ing on  the  sea.  In  the  first,  we  have  the 
general  fact  stated  of  his  going  to  tliem, 
walking  o?:er  the  sea ;  in  the  second,  the 
particular  fact  as  first  discovered  liy  the 
disciples,  walking  on  the  eca.  The  silly 
evasion  of  those  who,  to  exjjlain  away 
the  miracle,  would  read,  "walking  oh 
the  shore  of  the  sea,"  is  opi>oscd  alike 
to  the  grammatical  structure  and  to  the 
scope,  form,  and  particular  portions  of 
the  narrative.  The  seeing  of  a  person 
walking  on  the  shore  surely  would  have 
been  no  reason  of  surprise,  much  less  of 
terror.  How  Jesus  could  walk  on  the 
water  we  are  not  informed,  whether  he 
suspended  the  law  of  gravity  in  refe- 
rence to  himself,  or  counteracted  the 
force  of  gravity  by  divine  power,  or 
made  the  waters"  solid  beneath  his  feet. 
'  The  second  supposition  to  me  seems  the 


210 


MATTHEW     XIV. 


A.D.   29. 


26  unto    them,  walking  on  the  sea.     And  when   the 
disciples  saw  him  "  walking  on  the  sea,  they  were    o  job  9. 8. 
troubled,  saying,  p  It  is  a  spirit ;  and  they  cried  out    "  Lk.  24.  37. 

27  for  fear.  Bat  straightway  Jesus  spake  unto  them, 
saying,  Be  of  good  cheer;  'i  it  is  I;  be  not  afraid. 

28  And  Peter  answered  him  and  said.  Lord,  if  it  be 

29  thou,  bid  me  come  unto  thee  on  the  water.  And 
he  said.  Come.  And  when  Peter  was  come  down 
out  of  the  ship,  ■■  he  walked  on  the  water  to  go  to 

30  Jesus.  But  when  he  saAV  the  wind  boisterous,  '  he 
was  afraid ;  and  beginning  to  sink,  he  cried,  say- 

31  ing.  Lord,  '  save  me !  And  immediately  Jesus 
stretched  forth  his  hand,  and  caught  him,  and  said 
unto  him,  O  thou  of  little  faith,  "  wherefore  dklst 

32  thou  doubt  ?     And  when  they  were  come  into  the 


lis.  41.  4,  10, 14: 
John  6.  20 ;  14.  1 
-3. 


ch.  17.  20;  21.  21. 
Mk.  14.  38. 


'  ch.  8.  25 ; 
1 


Ps.  69. 


'  Jam.  1.  6-8. 


most  plausible.  It  is  enough,  however, 
to  know  tliat  lie  was  divine,  tliat  tlie 
laws  of  nature  were  subject  to  liis  con- 
trol, of  wliich  he  coald  easily  make  a 
use  wholly  unknown  to  us. 

2(5.  Troubled.  Ai^itated  and  greatly 
disturbed  at  tiie  sight.  It  is  a  spirit. 
A  ghost  or  spsctre  ;  an  a;)|)arition.  They 
supposed  it  impossible  for  any  in  m  to 
walk  on  the  water.  Criel  out  for 
fear.  In  terror  they  cry  aloud,  seudiug 
forth  indistinct  utterances,  and  iucohe- 
rent  exclamations. 

37.  Jesus  at  once  speaks  to  them,  bid- 
ding them  to  take  courage  and  fear  not ; 
for  it  is  I,  or  /  am  he  whom  you  know 
as  your  Lord  and  Teacher.  The  fami- 
liar tones  of  his  voice  indicated  who  he 
was.  Doubtless,  too,  being  nearer  to 
them,  his  general  form  might  be  distin- 
guished. 

28.  The  incident  here  related  respect- 
ing Peter  i->  recorded  only  by  Matthew. 
It  IS  in  striking  harmony  with  his  cha- 
racter, as  illustrated  elsewhere,  ch.  26  : 
33  ;  John  IS  :  10  ;  21  :  7.  He  was  ar- 
dent, impulsive,  sanguine,  andconrtdent. 
We  should  expect  him  to  be  the  one  first 
to  speak.  There  seems  to  have  been 
some  ambition  and  vainglory  in  Peter 
when  he  said.  Bid  ms  come,  etc. 
Not  only  would  he  out-do  the  other  dis- 
ciples, but,  like  Jesus,  he  would  walk  on 
the  water. 

29.  Jesus  answers,  Come.  Make  a 
trial  of  your  faith  in  me  and  in  my 
power.  Jesus  knew  that  his  courage 
and  faith  wonld  fail  him;  but  he  saw 
that  by  permitting  him  to  make  the  ex- 
periment he  would  be  taught  the  im- 
portance of  a  faith  which,  surmounting 


all  difficulties  and  dangers,  fixes  itself 
on  Christ  without  wavering.  And 
when  Peter,  etc.  Rather,  Coming 
doiva  from  the  .ship,  Peter  walked  on  the 
water.  Peter  actually  walked  on  the 
water,  upheld  by-  the  divine  power  of 
Jesus.  To  go,  rather,  and  came  to 
Jesus,  according  to  the  best  text.  As 
the  apostles  had  performed  other  mira- 
cles through  tlie  power  of  Jesus,  so 
now  does  Peter  by  the  same  power  per- 
form this. 

30.  But  when,  etc.  Rather,  Bat 
.'teeing  the  wind.  The  whole  event  oc- 
cupied but  a  few  moments.  Was 
afraid.  Was  fearful,  was  affrighted. 
"  As  long  as  Peter  looked  to  Jesus  only, 
he  rose  by  faith  over  the  elements  of 
nature;  but  as  soon  as  he  looked  away 
from  Jesus  to  the  boisterous  waves,  he 
began  to  doubt,  to  despond,  and  to 
sink." — Dr.  Schaff,  in  Langc's  Com. 
Both  his  courage  and  faith  were  impul- 
sive. He  descends  from  the  ship  all  asrlow 
with  confidence;  but  how  soon  he  sinks 
with  the  despairing  cry,  "  Lord,  save 
me." 

31.  Caught  him.  Jesus  immedi- 
ately seized  him,  or  rather  took  hold  of 
him.  Of  little  faith.  He  had  some 
faith,  thouirh  it  was  small.  See  on  ch. 
8  .  26.  Didst  thou  doubt?  Turn 
in  two  directions,  hesitate,  waver,  doubt. 
The  same  word  is  used  in  ch.  28 :  17.  It 
should  be  noted  that  Jesus  reproves 
Peter  for  his  weak  faith,  not  for  his 
bold  proposal,  nor  his  prompt  compli- 
ance with  the  nermission  "to  come." 

32.  And  when  they  were  come, 
etc.  Rather,  When  they  had  come  up, 
or  had  entered  into   the  ship.     Immedi- 


A.D.  29. 


MATTHEW    XIV. 


211 


33  ship,  "^  the  wind  ceased.  Then  they  that  were  in 
the  ship  came  and  worshiped  him,  saying,  Of  a 
truth  y  thou  art  the  Son  of  God. 

34  '■  And  when  they  were  gone  over  tliey  came  into 

35  the  land  of  Genessaret.  And  when  the  men  of 
that  place  had  knowledge  of  him,  they  sent  out 
into  all  that  country  round  about,  and  "  brought 

36  unto  him  all  that  were  diseased  ;  and  besought  liim 
that  tliey  might  only  touch  the  hem  of  his  gar- 
ment :  and  **  as  many  as  touched  were  made  per- 
fectly whole. 


Ps.  107.  29,  30. 


y  ch.   16.  Ifi;   Mk. 

1.    1;    Lk.   1.  Si; 

4.41;  John  1.49; 

G.  09;  11.27;  Ac. 

8.  37 ;  13.  32,  33 ; 

Ko.  1.  4. 
I  Mk.  6.  53. 
"  ch.  8.  16. 

"ch.  9.20.21;Mk. 
3.  10;  Lk.  6.  19; 
Ac.  19. 11.  12. 


atcly  upon  their  entering  the  ship  the 
wind  abated.  John  says  (ch.  6  :  21), 
"  Then  they  willinuly  received  him  into 
the  ship."  They  had  been  afl'righted, 
supposing  him  to  be  a  gliost  or  spectre ; 
but  now  recognizing  him  by  his  voice, 
they  were,  therefore,  willing  to  take  him 
into  the  ship,  and  ready  to  welcome  him. 
The  wind  having  ceased,  and  the  sailing 
being  tine,  they  were  soon  at  the  end  of 
their  voyage.  "  And  immediately,"  says 
John,  "  they  were  at  the  land  whither 
they  were  going." 

33.  They  that  were  in  the  ship. 
The  sailors,  the  boatmen,  and  perhaps 
some  passengers,  who  are  thus  distin- 
guished from  the  disciples,  as  the  apostles 
are  designated  in  vers.  1.5,  19,  22,  2G. 
Compare  ch.  8  :  27.  The  Son  of  God. 
In  the  original  this  title  is  without  tlie 
article,  fhou  art  God's  Son.  They  ac- 
knowledge his  divine  nature  and  power, 
as  proved  by  his  control  over  the  ele- 
ments ;  and  as  such  they  worshiped  him, 
paid  him  religious  homage.  See  ch. 
2:2;  4:3.  These  mariners  more  pro- 
bably held  the  doctrine  of  one  God.  In 
the  words.  Of  a  truth,  it  seems  im- 
plied that  they  had  previously  heard  of 
his  claim  to  Divine  Sonship. 

This  miracle  conveys  spiritual  truth 
which  is  applicable  both  to  individual 
Christians  and  to  the  church  of  God. 

;M-.36.  Jesus  visits  the  land  of 
Gennesaret,  where  he  jierforms  many 
miracles,  Mark  6  :  .53-.56. 

34.  Land  of  Gennesaret.  A  small 
district  of  country  or  plain  on  the  west- 
em  shore  of  the  sea,  about  four  miles 
long  and  two  and  a  half  broad,  just 
south  of  Capernaum.  Josephus  graphi- 
cally describes  this  beautiful  plain : 
"  Its  nature  is  wonderful  as  well  as  its 
beauty ;  so  fruitful  is  its  soil  that  all 
sorts  of  trees  can  grow  upon  it,  and  all 


are  accordingly  cultivated  there  by  the 
inhabitants ;  for  the  temper  of  the  air 
suits  every  variety.  Wahiuts  tlourish 
luxuriantly  ;  so  also  do  palm-trees ;  and 
here  are  tigs  and  olives.  It  produces 
grapes  and  tigs  ten  months  in  the  year, 
while  the  other  varieties  ripen  the  year 
round ;  for  besides  the  good  tempera- 
ture of  the  air,  it  is  also  watered  from  a 
most  fertilizing  fountain,  called  Caper- 
naum." The  tine  temperature  may  be 
accounted  for  by  the  fact  that  it  is  al- 
most on  a  level  with  the  sea,  and  is, 
therefore  more  than  six  hundred  feet  be- 
low the  ocean.  Gennesaret  is  probably 
a  corruption  of  Chinncreth,  the  name  of 
a  fenced  city  and  small  district  west  ol 
the  sea.  Josh.  19  :  3.5.  It  is  supposed  by 
some  to  be  the  ancient  name  of  Tibe- 
rias. From  it  also  the  lake  received  one 
of  its  names.     See  on  ch.  4  :  18. 

3.5.  The  men  of  that  place.  The 
men  inhabiting  the  plain,  and  especially 
those  living  or  laboring  in  the  vicinity 
where  they  landed.  Had  knoAvledge 
of  him.  Recognizing,  knowing  him. 
Capernaum,  the  residence  of  Jesus,  being 
near  at  hand,  they  had  had  abundano 
opiiortunity  of  knowing  his  personal 
appearance.  Sent  out  into  all  that 
country.  They  sent  to  the  houses  in 
all  that  region,  all  over  the  plain,  and 
possibly  beyond,  and  brought  to  him  all 
that  were  diseased. 

36.  Hem  of  his  garment.  The 
fringe  commanded  to  be  worn  as  a  badge 
of  an  Israelite,  Num.  15  :  38.  We  have 
a  vivid  view  of  the  faith  of  the  peojile 
in  his  power  to  heal.  As  he  is  passing 
through  that  country,  theyask  that  they 
may  only  touch  the  fringe  of  his  gai-- 
nient,  and  as  many  as  touched  were  made 
whole  as  an  evidence  of  his  power  and 
their  faith.  They  touched,  and  thus 
was  kept  before  them  the  fact  that  Jesus 


212 


MATTHEW    XIV. 


A.D.   29. 


was  the  author  of  the  healiug,  and  at  the 
same  time  their  touch  gave  a  practieal 
manifestation  of  their  faith.  Were 
made  perfectly  whole,  llather,  were 
moiie  whole  ;  they  were  restored  to  liealtii. 
Mark  (6  :  56)  speaks  of  his  visiting  vil- 
lages and  eities  in  that  vicinity  at  this 
time.  And  John  (6  :  2-i-71)  gives  a  dis- 
course of  Jesus  at  Capernaum  on  the 
true  bread  from  heaven.  We  get  a 
glimpse  here  of  the  many  miracles  per- 
formed by  Jesus  during  his  ministry. 
Compare  chs.  4  :  Sii  ;  9  :  35. 

Remarks. 

1.  How  many  hear  of  the  fame  of 
Jesus,  but,  like  Herod,  reject  him,  ver. 
1  ;  Luke  13  :  31  ;  33  :  8-11. 

2.  In  the  case  of  Herod  we  have  an 
illustration  of  the  power  of  conscience. 
It  condemned  him  and  made  him  feel 
his  guilt;  his  feelings  of  guilt  arouse 
his  superstition,  and  he  imagines  that 
John  is  risen  from  the  dead,  ver.  2 ;  Job 
15  :  20-22. 

3.  We  have  also  an  illustration  of  the 
progress  of  sin.  Herod  and  Herodias 
are  at  first  unlawfully  married ;  at  length 
tliey  imbue  their  hands  in  innocent 
blood.  Beware  of  tampering  with  sin, 
vers.  3-8  ;  2  Tim.  3  :  13 ;  James  1 :  15. 

4.  In  John  we  have  an  example  of 
faithfulness.  But  he  had  tlie  approval 
of  conscience,  of  good  men,  and  of  God, 
vers.  3,  4;  ch.  10  :  28  ;  Rev.  2  :  13  ;  3  : 
10-12. 

5.  The  hearts  of  the  wicked  are  worse 
than  their  lives,  Herod  would  have  put 
John  to  death  long  before,  but  for  the 
fear  of  man  and  seltish  consideration, 
ver.  5  ;  Jer.  3:5;  Gen.  31  :  7. 

6.  Worldly  amusements  are  intoxicat- 
ing, opening  large  avenues  to  vice  and 
crime.  Dancing  led  on  Herod  first  to  a 
rash  oath  and  then  to  murder,  ver.  6 ; 
Job  21  :  11-15. 

7.  In  Herodias  we  have  a  noted  ex- 
ample of  the  evil  influence  of  a  cunning 
and  vicious  woman,  vers.  6-8  ;  1  Kings 
21  :  25  ;  Eccle.  7  :  26  ;  Prov.  22  :  14. 

8.  In  the  daughter  of  Herodias  we  see 
the  direful  effect  of  the  influence  of  a 
wicked  mother.  Educated  in  sin,  and 
hardened  to  crime,  she  revolted  not  from 
being  an  accomplice  in  blood,  ver.  8 ;  2 
Chron.  23  :  3. 

9.  The  commission  of  the  greatest 
crime  is  sometimes  less  dreaded  by  the 
wicked  than  the  rebukes  of  agood  man. 
Herod  could  more  easily  imprison  John 


and  put  him  to  death  than  endure  his 
reproofs,  ver.  8  ;  Esth.  5  :  13. 

10.  Oaths  and  promises  which  may 
lead  us  to  do  wrong  are  rash  and  sin- 
ful. "God  would  rather  have  us  break 
our  word  than  his  word." — Gossner. 
Vers.  7,  y ;  1  Sam.  14 :  24-28 ;  Eccle.  5:  2. 

11.  The  fear  of  man  has  led  many, 
Uke  Herod,  into  scenes  of  wickedness 
and  to  destruction,  vers.  9,  10. 

12.  The  reception  of  the  head  of  John 
by  Herodias  and  her  daughter  illustrates 
the  cruel  triumphing  of  persecutors  over 
the  martyred  righteous  of  every  age, 
ver.  11 ;  Rev.  17  :  6. 

When  Pope  Gregory  XIII.  heard  of 
the  St.  Bartholomew's  massacre,  in  1572, 
he  caused  the  city  of  Rome  to  be  illu- 
minated with  bonfires,  a  Te  Deum  to  be 
sung  in  the  churches,  and  a  medal  to  be 
struck  in  commemoration  of  the  slaugh- 
ter. 

13.  In  all  our  trials,  and  especially  at 
the  death  of  friends,  we  should,  like  the 
disciples  of  John,  go  and  tell  Jesus, 
ver.  12  ;  John  11  :  19-26,  32-35. 

14.  There  are  times  when  we  may 
seek  retirement,  and  refresh  ourselves 
with  a  change  of  scenes  and  of  labors, 
ver.  13. 

15.  They  that  seek  Jesus  shall  not 
seek  him  in  vain,  ver.  14. 

16.  Jesus  is  far  more  compassionate 
than  it  is  possible  for  his  disciples  to  be, 
vers.  15, 16  ;  ch.  15  :  2:3-28  ;  Luke  18  : 
39-42. 

17.  Jesus  exercises  a  care  over  the 
bodily  as  well  as  the  spiritual  wants  of 
men,  vers.  16-21  ;  ch.  15  :  32. 

18.  We  should  help  the  poor,  and  sup- 
ply the  bodily  wants  of  men,  as  we  have 
opportunity,  and  thereby  we  shall  the 
better  promote  the  welfare  of  their  souls, 
vers.  16-21  ;  Heb.  13  :  16. 

19.  We  should  obey  the  Christian  law 
of  benevolence,  trusting  in  Christ  for 
every  necessary  supply.  He  can  make 
the  desert  teem  with  plenty,  vers.  17, 19 ; 
5  :  42  ;  1  Cor.  16  :  1,  2  ;  Ps.  78  :  19-22  ; 
107  :  33-37  ;  Isa.  32  :  8. 

20.  This  world  indeed  is  a  spiritual 
desert;  but  Christ  is  the  living  breads 
and  has  abundant  supplies  for  all,  vers. 
19-21;  John  6:  35. 

21.  Before  partaking  of  food,  we 
should  give  thanks  to  God  and  crave 
God's  blessing  upon  it,  ver.  19  ;  ch.  15: 
36  ;  Eph.  5  :  '20  ;  1  Tim.  4  :  4. 

22.  Economy  should  be  exercised  both 
in  temporal  and  spiritual  things,  ver.  20 ; 
ch.  7:6;  15  :  37. 


A.I).  2'J. 


MATTHEW    XV. 


Discourse  on  eating  with  umcaahed  hands. 

XV.     THEN  "  came   to    Jesus   scribes  and  Pharisees, 
2  which  were  of  Jerusalem,  saying,  '^  Wliy  do  thy  dis- 
ciples transgress  "  the  tradition  of  the  elders  ?  '  for 


213 


■■  Mk.  7.  1. 
"  Mk.  7.  5. 
'  Col.  2.  8.  23. 
f  Lk.  11.  39,  40. 


23.  God's  people  are  often  constrained  I  37.  If  the  Galileans  brought  their 
by  his  Providence  to  go  into  a  way  of  ;  friends  to  Jesus  for  bodily  healing, 
trial,  both  to  avoid  spiritual  evils  and  to  |  surely  we  should  bring  ours  for  spiri- 
receive  spiritual  good,  ver.  32  ;  Ps.  119  :    tual,  ver.  35. 

67.  38.  However  earnestly  we  may  strive 

24.  Jesus  has  himself  set  us  an  ex-  to  lead  souls  to  Jesus,  they  must  exer- 
ample  of  secret  prayer,  ver.  23 ;  Luke  6 :    cise  personal  faith   in  him   for   them- 


12  ;  9  :  28, 

25.  In  times  of  temptation  and  trial 
we  should  be  much  in  prayer.  Jesus  re- 
tires for  prayer  when  the  people  would 
make  him  king,  and  continues  till  about 
three  o'clock  in  the  morning,  vers.  23, 
25  ;  ch.  26  :  3G  ;  Luke  22  :  40. 

26.  If  we  are  in  the  way  of  Christ's 
commandments,  we  should  not  fear  dan- 
ger, nor  be  discouraged  wuth  outward 
circumstances,  vers.  22,  24-27  ;  Rev. 
3:  10. 

27.  Christ  will  in  due  time  come  to 
the  relief  of  his  afflicted  followers  who 
trust  in  him,  ver.  25  ;  Ps.  34  :  15  ;  Mark 
6  :  48  ;  1  Cor.  10  :  13. 

28.  By  laying  aside  our  watch  and  de- 
clining in  faith,  we  may  fail  to  recog- 
nize the  coming  and  presence  of  Jesus, 
ver.  3C;  Luke'^  :  36-39. 

29.  The  true  disciple  knows  the  Sa- 
vior's voice,  ver.  27  ;  John  10  :  2-4. 

30.  Whatever  Christ  bids  us,  we  must 
do  in  faith  on  him  alone,  vers.  28-30  ; 
Phil.  4  :  13. 

31.  Christ  sometimes  leaves  his  peo- 
ple awliile  to  show  them  their  weakness 
and  the  folly  of  all  self-dependence, 
ver.  30  ;  ch.  8  :  25  ;  Ps.  69  :  1,  2. 

32.  We  should  look  for  immediate  an- 
swers of  praver,  ver.  31 ;  Dan.  9 :  20-23 ; 
Isa.  65  :  24.  " 

33.  Let  us  beware  of  having  but  little 
faith,  notwithstanding  all  our  blessed 
experiences  of  Christ  "and  his  love,  ver. 
31  ;  ch.  16  :  8-12. 

34.  Christ  will  in  due  time  subdue  all 
the  storms  of  human  passion  against 
his  people,  and  bring  them  into  a  quiet 
haven,  ver.  32  ;  Ps.  107  :  29,  30  ;  Phil. 
3  :  20,  21  ;  Rev.  19  :  1-i. 

35.  The  miracles  of  Christ  shoiild 
convince  men  of  his  divine  nature, 
ver.  33. 

36.  Christ  is  the  Great  Physician.  He 
alone  can  make  us  whole,  ver.  35,  36. 


selves,  in  order  to  secure  salvation. 
"  As  many  as  touched  were  made  whole," 
ver.  36. 

CHAPTER  XV. 

Matthew  now  speaks  further  upon 
the  relation  of  Jesus  to  the  Pharisees, 
which  he  had  already  treated  upon  in 
the  twelfth  chapter.  Withdrawing  from 
their  increasing  opposition,  Jesus  visits 
the  Gentile  world,  and  performs  a  mira- 
cle upon  a  Gentile.  Retin-ning  to  the 
east  side  of  the  Sea  of  Galilee,  he  a  second 
time  miraculously  feeds  a  multitude. 

1-20.  Discourse  on  eating  with  un- 
M'ASHED  HANDS,  Mark  7  : 1-23. 

1.  Then  came  to  Jesus.  When  he 
was  on  the  preaching  tour  recorded  at 
I  the  close  of  the  last  chapter,  and  in 
Mark  6 :  56.  Some  suppose  him  to  have 
been  at  Capernaum.  The  third  passover 
of  our  Savior's  ministry,  which  was 
close  at  hand  when  he  fed  the  multi- 
tude (John  6  :  4),  was  probably  passed. 
He  seems  not  to  have  attended  the  feast 
at  Jerusalem.  The  scribes  were  gene- 
rally Pharisees.  See  on  ch.  5  :  20. 
Which  were  of  Jerusalem.  Rather, 
from  JeriDialein.  Mark  (7:1)  distinctly 
states  that  they  "came from  Jerusalem," 
and  they  probably  belonged  there.  It  is 
thought  by  some  that  they  were  a  for- 
mal deputation,  such  as  once  visited 
John  the  Baptist,  John  1  :  19.  But  this 
is  not  necessarily  implied.  They  appear 
to  have  come  to  watch  Jesus  and  op- 
pose his  rising  influence  in  Galilee. 

2.  Tradition.  The  oral  law,  which 
the  Jews  pretended  was  handed  down 
from  Moses,  through  Joshua,  the  judges, 
and  the  prophets.  At  the  time  of  our 
Savior  it  was  not  reduced  to  writing.  It 
was  afterward  compiled  in  the  Mishna, 
or  second  law,  and  two  commentaries 
were  added,  the  Gemara  of  Jerusalem, 


214 


MATTHEW     Xy 


A.D.  29. 


they  wash  not  their  hands  when  they  eat  bread. 

3  But  he  answered  and  said  nnto  them,  e  Why  do  ye 
also  transgress  the  commandment  of  God  by  your 

4  tradition  ?    For  God  commanded,  saying,  ^  '  Honor 
thy   father   and    motlier :    and,   '  He   that   curseth 

5  father  or  mother,  let  him  die  the  death.'     ^  But 


Le. 


B  ch.  7.  3-5. 
h  Ex.  20.   12 ; 

19  3 
i  Ex.  21.  17;   Le. 

20.  9;    Deu.    27. 

16;   Pro.  20.  20; 

30.  17. 


and  the  Gemara  of  Babylon ;  and  these 
three  form  the  Talmuds  of  Jerusalem 
and  Babylon.  The  Jews  attached  more 
importance  to  their  traditions  than  even 
to  their  written  law.  Tlie  latter  they 
compared  to  water,  and  also  to  salt ;  the 
former  to  wine,  to  pepper,  and  to  fine 
spices.  Thus  they  made  tlie  word  of  God 
of  no  efiect  tln-ough  their  traditions, 
Marlv  7  :  13.  The  Pharisees  had  charged 
Jesus  with  violating  the  written  law  (ch. 
12  :  1-13) ;  now  tliey  charge  him  with 
violating  tlie  tradition  of  the  elders, 
than  which  in  their  estimation  nothing 
could  be  more  authoritative  and  binding. 
Still  they  come  not  out  frankly  and 
directly  against  him,  but  malic*  their 
charge  against  his  disciples,  and  con- 
sequently against  him,  as  their  teacher. 
See  on  ch.  § :  11,  14.  Elders.  Eitlicr 
the  chiefs  of  the  people  as  a  class,  to 
whom  the  traditions  liad  been  commit- 
ted, and  by  whom  sanctioned  from  gene- 
ration to  generation,  including  those 
then  living;  or,  more  probably,  t/ie  an- 
cientx,  the  fathers  of  the  nation,  from 
whom  they  had  been  transmitted.  Com- 
pare Gal.  i  :  14;  Heb.  11  :  2. 

For  they  wash  not  their  hands. 
Mark,  who  wrote  liis  Gospel  for  Gentile 
readers,  gives  a  particular  account  of  the 
traditional  usage  in  regard  to  washing 
before  eating,  Mark  7  :  3,  4.  Matthew 
had  no  need  to  do  this,  as  he  was  writing 
specially  for  Jewish  readers,  who  under- 
stood tliese  practices.  The  object  of  tlie 
washing  was  to  remove  any  ceremonial 
detilement  wliich  may  have  been  un- 
knowingly contracted  in  the  intercourse 
of  life.  So  important  was  this  regarded 
that  the  Talmud  says,  "He  who  eats 
bread  with  unwaslien  hands  is  as  bad  as 
if  lie  were  to  commit  fornication."  The 
Rabbi  Alviba  was  imprisoned,  and  having 
scarcely  water  sufficient  to  drink  given 
him,  preferred  to  die  rather  than  to  eat 
any  thing  with  unwashen  hands.  Eat 
bread.  Bread,  being  the  principal  ar- 
ticle of  food,  is  put  for  food  iu  general, 
ver.  2(5 ;  Luke  14  :  1 ;  John  G  :  31. 

3.  Jesus  meets  the  question  fairly  and 
frankly,  and  opposes  human  tradition  by 


the  divine  law ;  the  commandments  and 
doctrines  of  men  by  the  commandment 
of  God.  Notice  the  force  of  also,  and 
of  your  tradition,  as  if  he  liad  said, 
I  admit  tliat  my  disciples  transgress  the 
tradition  of  the  elders ;  but  it  is  but  your 
tradition,  the  precepts  of  human  enact- 
ment, and  only  obligatory  because  you 
enjoin  them ;  but  you  also  transgress  a 
law,  even  the  commandment  of  God, 
the  highest  of  all  enactments,  and  that, 
too,  for  the  sake  of  these  mere  human 
precepts,  Mark  7  :  9.  Tlie  interrogative 
form  gives  emphasis  to  the  retort.  By 
your  tradition .  This  should  be  trans- 
lated, on  account  of,  or  for  the  sake  of 
your  tradition.  They  set  aside  the  word 
of  God  for  the  sake  of  their  tradition, 
which  they  regarded  as  of  greater  worth 
and  authority. 

4.  Jesus  proceeds  to  maintain  his 
charge  against  them.  He  selects  a  case 
where  tlieir  tradition  most  plainly  op- 
poses the  law  of  God,  the  filial  feelings, 
the  consciences  and  general  customs  of 
men.  Their  setting  aside  the  fifth  com- 
mandment was  a  most  striking  instance 
of  raising  human  tradition  ovci-  the  word 
of  God.  For  God  commanded. 
Through  Moses,  Mark  7 :  10.  The  oldest 
manuscripts  and  versions  read,  For  God 
said,  which  corresponds  exactly  with  the 
words  Hut  ye  say,  in  the  next  verse,  thus 
making  the  contrast  perfect.  The  quo- 
tations are  from  the  fifth  commandment 
(Ex.  20  :  12),  and  the  penalty  for  cursing 
or  reviling  a  parent,  Ex.  21  :  17.  We 
have  thus  the  testimony  of  Jesus  to  the 
divine  origin  not  only  of  the  decalogue, 
but  also  of  the  Mosaic  law.  Notice  es- 
pecially in  Mark  7  :  9, 10,  that  what  Mo- 
ses said  is  equivalent  to  the  command- 
ment of  God.  Curseth.  They  who 
carr>'  dishonoring  of  jjarents  so  far  as 
rcrilinf]  or  cursing  them.  Let  him  die 
the  death.  There  is  a  Hebraism  in 
the  original ;  an  intensive  expression,  kt 
him  end  with  death,  let  him  be  executed, 
or  more  freely,  let  him  sia-ely  die.  The 
seventy  of  the  sentence  showed  the  im- 
portance of  the  command,  and  the  great- 
ness of  the  sin  in  transgressing  it 


A.D.  29. 


MATTHEW    XV. 


215 


ye  say,  Whosoever  shall  say  to  Jih  father  or  his 
mother,  '  /^  is  a  gift,  by  whatsoever  thou  niightest 
be  profited  by  me ;  and  honor  not  his  father  or 
his  mother,  he  shall  he  free.  "'  Thus  have  ye  made 
the  commandment  of  God  of  none  effect  by  your 


»  Ac.  4.  19 ;  5.  29. 
'  Mark  7.  11, 12. 
■"P8.119. 126;  Jer. 

8.  8,  9;    Ho8.  4. 

6;  Mai.  2.  7,  9. 


5,  6.  Whosoever  shall  say.  Rather, 
Whoever  says,  etc.  Hi%  before  father 
and  mother,  should  not  be  italicized.  It 
is  a  gift.  Devoted  to  God  as  an  offer- 
ing or  sacrilice,  ch.  5  :  23 ;  8:4;  33  :  18  ; 
Luke  21  :  1,  4.  And  even  if  a  child 
should  thus  devote  any  thing  to  God  in 
a  moment  of  anger  against  a  father  or 
mother,  the  Jews  held  that  it  was  bind- 
ing. The  word  translated  gift  is  here 
equivalent  to  the  Hebrew  corban,  which 
means  any  thing  brought  near  or  pre- 
sented to  God,  any  sacrifice  or  religious 
oHering,  Mark  7  :  11.  Even  the  mere 
pronouncing  the  word  "corban"  over 
one's  property  absolved  him  from  the 
obligation  of  caring  for  his  parents.  By 
whiatsoever — profited  by  me.  Rath- 
er, Whatsoever  thou  inighteM  be  profited 
•jrifh  from  me.  The  son  addresses  his  pa- 
rent. It  is  a  gift,  whatever  assistance  or 
support  thou  mightest  derive  from  me ; 
it  is  devoted  to  (rod,  and  therefore  must 
not  be  used  for  any  other  purpose.  But 
the  worst  feature  was,  that  he  was  stiU 
allowed  to  use  it  for  his  own  advantage, 
though  not  for  the  advantage  of  others. 
And  honor  not  his  father  or 
mother.  According  to  the  majority  of 
ancient  critical  authorities,  this  should 
read,  shall  not  honor  his  father  and  mother. 
This  is  a  strong  negative  assertion,  and 
13  what  the  Pharisees  say,  "Whoever 
says  to  his  father  or  mother.  It  is  a  gift, 
etc. ,  shall  in  no  wise  honor  his  father  or 
his  mother."  The  words  of  Jesus,  re- 
corded by  Mark  (7 :  12),  is  a  good  com- 
ment on  this  last  clause,  "  And  ye  suf- 
fer him  no  more  to  do  aught  for  his 
father  or  his  mother."  Treating  a  parent 
thus  was  indeed  an  act  of  dishonor,  both 
in  word  and  deed.  If  done  in  anger,  it 
was  in  the  spirit  of  cursing ;  and  wheth- 
er done  in  anger  or  not,  the  piactical 
effect  on  a  needy  parent  was  the  same 
as  that  of  a  wicked,  cursing  son ;  it  was 
indeed  a  practical  cursing.  The  saying 
of  the  Pharisees  closes  here,  the  wordis 
he  shall  be  free  being  not  in  the 
original,  and  entirely  unnecessary  to 
complete  the  sense. 

Commandment  ef  God.  The  cri- 
tical auUiorities  are  divided  between  the 


commundnwnt,  the  law,  and  the  word. — 
Dr.  p.  Schaff.  The  word  is  in  the 
oldest  manuscripts  and  versions. — Co- 
NANT.  Of  none  effect.  Ye  made  void, 
nullified,  made  of  no  effect  the  word  or 
commandment  of  God.  The  language 
of  Jesus  implies  that  withjiolding  any 
needed  assistance  or  support  from  a  pa- 
rent, is  breaking  the  fifth  command- 
ment ;  that  the  Pharisees  admitted  this ; 
but  rather  for  the  sake  of  their  tradition 
they  made  the  word  of  God  of  no  ef- 
fect. 

The  same  Pharisaic  spirit  was  after- 
ward exhibited  among  Christians,  Acts 
15  :  1,  5;  Gal.  2  :  11-14;  5:2;  Col.  2:  8. 
It  showed  itself  in  the  latter  part  of  the 
second  century,  in  the  dogma  of  bap- 
tismal regeneration,  which  in  the  third 
century  gave  rise  to  infant  baptism  in 
North- Africa ;  to  infant  communion, 
which  continued  in  the  western  church 
till  the  twelfth  century,  and  in  the  east- 
em  church  till  the  present  day ;  and  to 
pouring  water  upon,  instead  of  immers- 
ing, those  who  were  dangerously  ill  or 
near  unto  death.  The  same  spirit  has 
fostered  infant  baptism,  and  pouring 
and  sprinkling,  ever  since.  When,  there- 
fore, I  am  asked.  Why  do  you  transgress 
the  traditional  usages  of  the  church  in 
not  baptizing  infants  ?  I  may  reply,  But 
why  do  ye  transgress  the  commandment 
of  God  for  the  sake  of  your  traditions  ? 
For,  by  infant  baptism,  you  set  aside 
believers'  baptism,  and  ye  substituted 
sprinkling,  or  pouring,  in  place  of  im- 
mersion. Thus  ye  made  the  command- 
ment of  God  of  no  effect  for  the  sake 
of  your  tradition. 

In  the  same  spirit  the  democratic  go- 
vernment of  the  church  was  changed 
into  the  monarchical ;  its  ministry  into  a 
hierarchy,  and  an  unconverted  member- 
ship introduced;  auricular  confession, 
priestly  absolution,  homage  paid  to  sa- 
cred relics,  invocation  of  saints,  worship 
of  the  Virgin  Mary,  celibacy  of  the 
clergy,  and  a  host  of  other  human  doc- 
trines and  precepts  were  enjoined.  And 
all  of  them  with  wonderful  uniformity 
have  the  same  effect,  of  annulling  the 
commandments  of  God. 


216 


MATTHEW    XV. 


A.D.  29. 


7  tradition.      Ye  "  hypocrites,  well  did  Esaias  prophe- 

8  sy  of  you,  saying,  "  '  This  people  draweth  nigh 
unto  me  with  their  mouth,  an<l  honoreth  me  with 

9  their  lips ;  but  their  heart  is  far  from  me.  But  in 
vain  they  do  worship  me,  p  teaching  for  doctrines 
the  commandments  of  men.' 

10  1  And   he  called   the    multitude,   and  said  unto 

11  them.  Hear,  and  understand  :  ■•  not  that  v.hich  goeth 
into  the  mouth  defileth  a  man;  Miut  that  which 
Cometh  out  of  the  mouth,  this  defileth  a  man. 

12  Then  came  his  disciples,  and  said  unto  him, 
Knowest  thou  that  the  Pharisees  were  offended, 


"  Mk.  7.  6. 
»  Is.  29.  13  ,   Eze. 
3:5.  31 ;  Lk.  16. 15. 
p  Pro.  30. 5, 6;  Col. 

2.  18-22  ;   Tit.  1. 
14. 

1  Mk.  7.  14. 

'  Ac.    10.    14,    15 ; 

Ro.  14. 14, 17,  20 ; 

1   Tim.  4.  4,  5; 

Tit.  1.  15. 
»  vers.    18-20;    ch. 

12.  34-37;   Jam. 

3.  5-8. 


7.  Hypocrites.  Dissemblers,  whose 
outward  professions  did  not  truly  indi- 
cate their  thoughts  and  feelings.  They 
were  from  Jerusalem.  "  Rabbi  Nathan 
says,  If  the  hypocrites  were  di\ided  into 
ten  parts,  nine  would  be  found  in  Jeru- 
salem, and  one  in  the  world  beside." — 
Stier.  Well.  Rightly,  aptly  did  Isaiah 
prophesy  of  you.  This  was  a  typical 
prophecy,  including  both  those  of 
Isaiah's  day,  and  those  in  the  day  of  our 
Savior.     See  on  ch.  1 :  23. 

8.  This  is  a  quotation  from  Isa.  29 :  13, 
not  according  to  the  exact  language,  but 
according  to  the  sense  of  the  Hebrew. 
This  people  draweth,  etc.  Simply, 
This  people  honoreth  nw  unth  their  Up.%  etc. 
Draweth  nigh  with  their  mouth  is  not 
found  in  the  oldest  and  best  manuscripts. 
They  honor  me  with  their  professions, 
with  their  words  and  outward  obser- 
vances ;  but  their  heart  is  far  from 
me  in  their  aims,  motives,  and  services. 
Thus  were  they  hypocrites,  as  explained 
in  the  preceding  verse. 

9.  In  vain.  Etnpty  is  all  the  honor 
you  give  me  in  your  woi-ship,  teaching 
for  doctrines,  an  doctrines,  or  pre- 
cepts,  the  commandments  of  men.  Doc- 
trines refei-s  to  those  things  taught  as 
binding  upon  the  conscience,  as  obliga- 
tory. They  thus  acted  the  extreme  jiart 
of  hypocrites,  in  perverting  the  word  of 
God,  and  raising  mere  human  precepts 
to  the  position,  and  even  above,  the  di- 
vhie  commands. 

10.  Jesus  now  turns  away  from  those 
scribes  and  Pharisees  who  had  come 
from  Jerusalem,  and  addresses  the  mul- 
titude. He  called,  etc.  Calling  the 
attention  of  the  multitude,  and  address- 
ing them  in  particular.  Many  of  them 
had  doubtless  heard  the  scathing  re- 
buke and  condemnation  he  had  given  the 


Pharisees.     Hear,  and  understand. 

Listen  attentively,  and  understand  my 
meaning.  The  Pharisees  tell  you  of  an 
imaginary  detilement,  and  ye  have  heard 
also  of  a  ceremonial  detilement  (Lev.  11 : 
8,  26),  but  hear  and  understand  in  what 
real  detilement  consists. 

11.  Not  that  which  goeth  into 
the  mouth  defileth.  It  is  not  food 
that  morally  detileth  a  man ;  but  wicked- 
ness in  the  heart,  which  comes  out  in 
false  doctrines  and  wicked  practices. 
They  were  in  danger  of  supposing  that 
there  was  something  in  the  food  forbid- 
den as  unclean,  which  would  defile,  not 
merely  ceremonially,  but  also  morally. 
This  language  of  Jesus  might  at  tirst 
sight  seem  to  conflict  with  the  Mosaic 
precepts.  But  things  forbidden  by  the 
law  could  produce  only  a  ceremonial  de- 
tilement. This  he  does  not  deny.  But 
he  is  speaking  of  real  or  moral  defile- 
ment, and  against  imaginary  defilement, 
according  to  the  tradition  of  the  elders, 
vcr.  20.  When  the  cerf  monies  of  the 
law  found  their  fulfillment  in  the  death 
and  sufferinars  of  Jesus,  the  principle 
here  laid  dt)wn  was  of  still  more  general 
application,  Rom.  14 :  14. 

12.    Then    came   his   disciples. 
Immediately  after  addressing  the  multi- 
tude, Jesus"  had  probably  gone  into  the 
house,  Mark  7  :  17.     The  disciples  were 
probably   the  twelve,    for  whom  Peter 
soon  after  spoke  as  their  representative, 
ver.  1^.    Were  offended.    Displeased, 
took  offense.     This  saying.     The  say- 
ing which  Jesus  had  just  uttered  in  verse 
11.  The  disciples  were  doubtless  troubled 
that  Jesus  should  have  thus  displeased 
i  men  of   such   high    standing  as  these 
scribes  and  Pharisees. 
'      13.  In  reply,  Jesus  makes  use  of  a  pa- 
I  rabolic  figure' derived  from  the  vegetable 


A.D.   29. 


MATTHEW    XV. 


217 


13  after  they  heard  this  saying  ?  But  he  answered 
and  said,  '  Every  phmt,  which  ray  heavenly  Father 

14  hath  not  ])! anted,  shall  be  rooted  up.  "  Let  them 
alone  :  "  they  be  blind  leaders  of  the  blind.  J'  And 
if  the  blind  lead  the  blind,  both  shall  fall  into  the 
ditch. 

15  '  Then   answered  Peter  and  said  unto  him,  De- 

16  clare  unto  us  this  parable.     And  Jesus  said,  "  Are 

17  ye  also  yet  without  understanding  ?  Do  not  ye  yet 
understand,  ''  that  whatsoever  entereth  in  at  the 
mouth  goeth  into  the  belly,  and  is  cast  owt  into  the 

18  draught  ?  But  ''.those  things  which  proceed  out  of 
the  mouth  come  forth  from  the  heart ;    and  they 

19  defile  the  man.  ^  For  out  of  the  heart  proceed  evil 
thoughts,  murders,  adulteries,  fornications,  thefts, 


'  John  15.2,  6;  1 

Cor.  .3.  12. 
"  1  Tim.  6.  5. 
"  ch.  23.  W  ;   Is.  9. 

16;     Lk.   6.    39; 

John  3.  19. 
y  Mie.  3.  6,  7. 
'  Mk.  7.  17. 
»  ch.  16.  9 ;  Mk.  7. 

18. 

"  1  Cor.  C.  13. 


«  ch.  12.  34 ;  Jam. 

"Ge.'e.  5;  8.  21; 
Pro.  6.  14;  Jer. 
17.  9;  Gal.  5.  1*- 
21. 


world,  by  which  he  teaches  the  utter  ex- 
tirpation of  all  mere  human  tradition. 
Every  plant.  Referring  especially  to 
the  traditions  and  teachings  of  tlie  Pha- 
risees. Heavenly  Father  hath  not 
planted.  Which  is  not  of  dir\ine  origin. 
The  figure  may  also  apply  to  the  false 
teachers  themselves,  so  far  as  they  shall 
be  identified  with  their  doctrines.  They, 
as  well  as  tlieir  doctrines,  shall  be  rooted 
out  from  the  world. 

14.  Let  them  alone.  Leave  them 
to  themselves,  let  them  go  on,  and  have 
nothing  to  do  with  them.  All  that  is 
necessary  to  their  destruction  is  to  let 
them  alone.  Blind  leaders,  etc.  A 
proverbial  expression.  Spiritual  deceiv- 
ers and  deceived.  Both  fall  into  the 
ditch.  A  pit,  or  ditch,  which  crosses 
their  path,  as  an  emblem  of  destruction. 
Thus,  both  these  hypocritical  guides  and 
those  deceived  by  them  shall  perish. 
They  sball  stumble,  as  now  they  are 
stumbling  in  taking  offense  at  my  doc- 
trine, and  fall  into  perdition. 

1.5.  Jesus,  being  in  the  house  with  his 
disciples  (Mark  7 :  17),  Peter,  in  their  be- 
half, speaks  to  him.  Answered.  This 
word  implies  something  which  had  just 
transpired  which  occasioned  the  request 
of  Peter.  See  ch.  11  :  2.5.  Declare. 
Explain,  expound.  Unto  us.  Unto  the 
disciples,  for  whom  Peter  acted  as 
spokesman.  This  parable.  The  say- 
ing in  verse  11.  Compare  Mark  7 :  15-18. 
This  saying  was  dark  and  enigmatical  to 
Peter,  and  at  the  same  time  figurative. 
Peter,  therefore,  popularly  styles  it  a  pa- 
rable. 

16.  Also.  As  well  as  the  Pharisees. 
Yet.  After  so  much  instruction.  With- 
19 


I  out  understanding.  Without  com- 
lircheusion;  so  lacking  in  common  in- 
telligence as  not  to  perceive  the  meaning 
of  my  remark.  This  was  a  gentle  rebuke, 
and  intended  to  show  them  their  spiri- 
tual ignorance.  It  also  implies  that  what 
Jesus  had  said  was  perfectly  plain  and 
simple.  Their  diflSculty  may  have  arisen 
from  their  Jewish  views  in  regard  to 
clean  and  unclean  meats.     Peter  was 

j  taught  the  lesson  on  a    broader  scale 

;  when  Cornelius  sent  for  him  at  Jopna, 

i  Acts  10  :  11-16. 

!  17.  Yet  should  be  omitted,  according 
to  the  highest  critical  authorities.    Un- 

'  derstand.  Do  you  not  perceive  that 
food,  received  into  the  mouth,  passes 
through  the  stomach  and  bowels,  and  is 

I  cast  out  into  the  privy,  and  therefore 

'  can  not  moTally  defile  him?  Draug:ht. 

!  A  place  of  sitting  apart,  a  privy,  drain, 
or  sink. 

18.  But  in  contrast,  those  things  that 
proceed  out  of  the  mouth  in  a  moral 
sense,  ])articnlarly  our  words,  our  sajings, 
commands,  doctrines,  etc.  These  come 
from  the  heart,  wliere  our  purposes  are 
formed.     Out  of  the  abundance  of  the 

j  heart  the  mouth  speaketh,  ch.  12  :  34. 
They  defile  the  man  ;  the  man  as  hav- 
ing a  soul,  or  moral  nature.     In  the  next 

!  verse  he  proceeds  to  state  what  these 

I  things  are. 

]     19:  Out  of  the  heart.    The  seat  of 

I  moral  intention  and  action.  Evil 
thoughts.  Not  only  wicked  thoughts, 
but  also  wicked  designs.  From  these, 
as  so  many  germs  in  the  heart,  spring 
the  dark  catalogue  of  sins  enumerated 
in  this  verse.  We  have  here  a  striking 
evidence  of  innate  depravity.     Adul« 


218 


MATTHEW    XV, 


A.D.  29. 


20  false  witness,  blasphemies :  these  are  the  things 
which  defile  a  man  :  '  but  to  eat  with  unwashen 
hands  defileth  not  a  man. 


■  ch.  23.  25,  26. 


Je»m  journeys  to  the  region  of  Tyre  and  Sidon ;  a 
Canaanitish  woman  obtains  the  healing  of  Tier 
daughter. 

21  f  THEN  Jesus  went  thence,  and  departed  into  the    '  Mk.  7.  34. 

22  coasts  of  Tyre  and  Sidon.  And,  behold,  a  woman 
of  Canaan  came  out  of  the  same  coasts,  and  cried 
unto  him,  saying.  Have  mercy  on  me,  O  Lord, 
e  thou  Son  of  David ;    my  daughter  is  grievously 

23  vexed  with  a  devil.     ^  But  he  answered  her  not  a 


8  ch.  1.  1 ;  22.  42- 

45. 
"Ge.  32.  24-30;   2 

Cor.  12.  8. 


teries.  Breaking  the  marriage  vow. 
Fornications.  Violations  of  cliastity 
by  unmarried  persoas.  Fal.se  wit- 
ness. False  testimony,  including  lying 
of  every  kind.  Blasphemies.  Re- 
viling God  and  sacred  tilings,  including, 
doubtless,  the  reviling  of  mau.  See  ch. 
VZ  :  31. 

20.  Jesus  sums  up  what  he  had  said. 
These  are  the  things,  such  as  I 
have  mentioned,  which  defile  the  man, 
render  him  really,  that  is,  morally,  un- 
clean. But  to  eat  with  unwashen 
hands,  that  in  itself  does  not  render 
tlie  mm  unclean.  Jesus  speaks  of  such 
wasliings  as  had  nothing  to  do  with 
personal,  but  only  with  ceremonial 
cleanliness,  according  to  the  tradition  of 
the  elders.  He  would  have  his  disciples 
wash  as  often  as  necessary ;  but  not  to 
suppose  that  it  would  make  them  clean 
in  the  sight  of  God.  A  man.  In  both 
instances  in  this  verse  this  should  be  t/i^ 
man,  lis  in  verses  11,  18,  including  his 
higher  spiritual  nature,  the  soul. 

21-28.  The  journey  of  Jesus  to  the 
REGIONS  of  Tyre  and  Sidon,  and  the 
Cana.\.niti3H  woman,  Mark  7  :  24-30. 

21.  Then  Jesus  went  thence. 
More  literally,  And  Jesus,  going  forth  from 
thence,  from  the  region  of  tiie  pLiin  of 
Gennesaret and Gaperniura.  Departed 
into  the  coasts,  etc.  More  correctly, 
Withdrew  into  the  parts,  or  region  of  Tyre 
and  Sidon.  Another  illustration  of  the 
prophecy  quoted  in  cli.  12  :  18-21.  He 
withdrew  from  the  organized  opposition 
of  the  Pharisees,  and  from  the  cunning 
and  watchful  Herod,  for  the  purpose 
also  of  making  a  visit  to  the  Gentiles, 
thus  foreshadowing  the  fact  that  the 
Gospel  was  intended  for  them  as  well  as 
the  Jews.  He  not  only  went  to,  hut  into 


the  region  (ch.  2  :  22),  or,  according  to 
Mark  (7  :  24),  mi/o  (he  borders  of  Tyre 
and  Sidon,  which  were  cities  of  Phoeni- 
cia, in  tlie  north-west  part  of  Palestine, 
on  the  coast  of  the  Mediterranean  Sea. 
See  on  ch.  11  :  21.  Thus  he  entered  the 
frontier  region,  which  joined  upon  Gali- 
lee. "  I  have  the  impression  that  it  was 
to  Sarepta  he  came,  in  the  coasts  of  Tyre 
and  Sidon,  to  visit,  perhaps,  the  place 
where  his  great  forerunner,  Elijah,  lived 
and  wrouglit  miracles ;  and  that  tlie  wo- 
man of  Canaan,  whom  Mark  calls  a  Syro- 
Phaenician,  belonged  to  the  city  of  that 
poor  widow  with  wliora  the  prophet  re- 
sided. He  raised  her  son  from  death,  1 
Kings  17  :  17-23.  The  Savior  delivered 
this  one's  daughter  from  the  power  of 
the  devil." — Dr. Thomson,  T/te  Landand 
the  Book,  vol.  i.  p.  232. 

22.  A  woman  of  Canaan.  The 
land  was  called  Canaan  from  having  been 
inhabited  by  the  sons  of  Canaan,  Gen. 
10  :  1.5-19 ;  Num.  13  :  29.  That  portion 
of  country  was  called  Phoenicia,  and  be- 
longed to  the  Roman  province  of  Syria, 
and  had  received  a  large  admixture  of 
Greeks  as  conquerors  and  settlers.  This 
explains  the  language  of  Mark  (7  :  26), 
who  calls  her  a  Greek  and  a  Syro-Phoeni- 
cian  by  nation.  She  was  thus  a  heatlien, 
and  a  native  of  that  Phoenicia  which  be- 
longed to  Syria.  Came  out  of  the 
same  coasts.  More  exactly,  comhii/ 
out  of  those  reglojis,  that  district.  Cried 
unto  him.  Called  aloud.  It  appears 
from  Mark  7  :  24  that  Jesus  entered  into 
a  house  and  wouW  have  no  one  know  it; 
but  he  could  not  lie  hid,  for  this  woman 
came.  Alford  thinks  that  Mark's  ac- 
count commences  with  verse  2.5  of  this 
chapter,  and  that  this  woman  first  cried 
to  him  by  the  way.     Such  a  supposition 


A.D.   29. 


MATTHEW    XV. 


219 


word.     And  his  disciples  came  and  besought  him, 
saying,  Send  her  away  ;   '  for  she  crieth  after  us. 

24  But  he  answered  and  said,  ''  I  am  not  sent  but  unto 

25  the  lost  slieep  of  the  house  of  Israel.     Then  came 
she   and   worshiped  him,   saying.   Lord,  help    me. 

26  But  he  answered  and  said.  It  is  not  meet  to  take 

27  '  the  children's  bread,  and  cast  it  to  '"  dogs.     And 
she  said,  Truth,  Lord :  "  yet "  the  dogs  eat  of  the 


*  Ac.  16.  16-18. 
"  ch.  10.  5,  6;  Ro. 

15.  8. 

I  Ro.  9.  4. 

"■ch.  7.  6;  Phil.  3. 

2. 
-Ge.  82.  10;  Job 

40.  4,  5. 
"  Ko.  3.  29. 


is  certainly  allowable,  thouirh  uotneces- 
saiy.  He  may  have  gone  iuto  the  house 
on  his  first  arrival  in  that  region.  She 
had  some  knowledge  of  the  Jewish  reli- 
gion, and  also  recognized  Jesus  as  the 
Messiah ;  for  she  addresses  him  Son  of 
David,  a  familiar  name  of  the  Messiaii, 
ch.  9:27;  12:23.  Grievously  vexed 
with  a  devil.  Literally,  badhj  dcmonized, 
grievously  possessed  with  a  demon.  Sec 
on  ch.  4  :  24. 

23.  Jesus  hears  her  cries  in  silence. 
We  may  suppose  that  Jesus  now  rises 
and  goes  forth  from  the  house,  and  she 
continues  her  importunity.  The  disci- 
ples (the  twelve)  therefore  beseech  Je- 
sus to  send  her  away,  dismiss  her, 
that  is,  by  granting  her  request,  as  is 
evident  from  our  Savior's  answer  in  the 
next  verse.  The  reason  given  is,  for 
she  crieth  after  us.  It  was  an  an- 
noyance ;  it  would  draw  the  attention  of 
others  to  them,  which  Jesus  seemed  es- 
pecially desirous  to  avoid.  Their  com- 
passion also  was,  doubtless,  aroused  to- 
ward one  so  importunate  and  having  so 
much  confidence  in  his  ability  to  cure. 
In  the  application  of  this  Genlile,  when 
the  civil  and  religious  leaders  of  the 
Jews  were  opposing  him,  we  are  remind- 
ed that  the  Jews  were  soon  to  be  rejected 
and  the  Gentiles  called. 

24.  I  am  not  sent,  etc.  This  reply 
does  not  contain  a  direct  refusal  to  jjcr- 
form  the  miracle,  but  rather  an  intima- 
tion that  it  would  be  out  of  the  ordinary 
course  and  object  of  his  personal  labors. 
This  personal  ministry  was  to  be  con- 
fined to  the  Jews,  whom  he  speaks  of 
as  lost  sheep,  having  wandered  from 
and  lost  their  true  shepherd,  ch.  10  :  6. 
"  Yet  even  this  was  occasionally  broken 
by  such  incidents  as  this.  The  'foun- 
tain sealed'  sometimes  broke  its  banks 
in  token  of  the  rich  floods  of  gi-ace 
wliich  should  follow.  See  Rom.  15  :  8." 
—  Alford. 

25.  She  now  no  longer  cries  after 
them,  or  at  a  distance,  but  comes  near, 


and  prostrates  herself  before  him ;  pro- 
bably wliile  the  conversation  is  going  on 
between  Jesus  and  his  disciples.  Wor- 
shiped him.  Bowed  doien  to  him,  as 
an  act  of  reverence  and  homage.  See  on 
eh.  2  :  2.  Lord  is  liere  the  title  denot- 
ing the  most  profound  respect  and  reve- 
rence. See  on  ch.  8  :  2.  Thus  the  Sa- 
vior's dealings  witli  her  brought  her  to 
her  knees  in  earnest  pleadings,  and,  at 
the  same  time,  made  manifest  her  strong 
faith  in  his  power. 

26.  Jesus  would  further  manifest  her 
faith,  and  also  her  humility,  and  there- 
fore he  replies.  It  is  not  meet,  it  is 
not  good  or  proper  to  take  away  the 
children's  bread,  that  designed  for  the 
children,  as  the  Jews  were  called,  and  to 
cast  it  to  the  dogs,  as  the  Gentiles  were 
styled  by  the  Jews.  Dogs.  Literally, 
(he  little  d<xjs,  the  domestic  dogs  in  the 
household  that  feed  under  the  table,  and 
not  the  wild  and  ferocious  dogs  which 
in  flocks  prowled  through  the  street 
and  about  the  country.  Rev.  22  :  15.  The 
tribes  of  Canaan,  which  remained  in  the 
land,  were  to  be  the  servants,  the  do- 
mestic dogs,  as  it  were,  of  Israel,  Josh. 
9  :  21 ;  1  Kings  9  :  20-22.  In  the  use  of 
this  milder  and  domestic  term  we  there- 
fore see  the  kindness  and  compassion  of 
Jesus.  He  gives  her  something  to  take 
hold  of,  if  her  faith  and  spiritual  percep- 
tion are  sufficient. 

27.  The  answer  of  the  woman  is  a 
wonderful  illustration  of  faith  turning 
the  most  untoward  circumstances  to  a 
good  account.  Truth,  Lord.  Ra- 
ther, Tea,  Lord,  I  admit  all  that  thou 
hast  said,  that  it  is  not  good  to  take 
away  the  children's  bread  and  give  it  to 
tlic  dogs,  of  which  I  am  indeed  one ; 
give  me  but  the  crumbs,  for  the  little 
dogs  do  indeed  eat  these  as  they  fall 
from  their  master's  table.  Yet.  Not 
a  correct  translation  of  the  original ;  ra- 
ther, for  even,  or  for  also,  introducing 
the  reason  for  pressing  lier  suit,  based 
upon  our  Savior's  own  designation  of 


220 


MATTHEW    XV. 


A.D.  29, 


28  crumbs  which  fall  from  their  master's  table.  Then 
Jesus  answered  and  said  unto  her,  O  woman,  great 
is  thy  faith  :  p  be  it  unto  thee  even  as  thou  wilt. 
t  And  her  daughter  was  made  whole  from  that  very 
hour. 

Jesus  returns  to  the  sea  of  Galilee,  heals  many,  and 
again  feeds  a  multitude. 

29  ■•  AND  Jesus  departed  from  thence,  and  came 
nigh  »  unto  the  sea  of  Galilee  ;  and  went  up  into  a 

30  mountain,  and  sat  down  there.  '  And  great  multi- 
tudes came  unto  him,  having  with  them  those  that 
were  lame,  blind,  dumb,  maimed,  and  many  others, 
and  cast  them  down  at  Jesus'  feet ;  and  he  healed 


Pch.  8.  13;  9.  29, 

30. 
1  Ps.  145.  19. 


'  Mk.  7.  31. 
'  ch.  4.  18.      , 
'  ch.  11.  5;  18.35. 
5,  6 ;  Lk.  7.  22. 


her,  "For  even  the  dogs,"  or  "For  the 
dogs  also  eat  of  the  crumbs  that  fall 
from  their  master's  tal)le." 

28.  Great  is  thy  faith.  Others 
had  overcome  difficulties  in  coming  to 
Jesus;  but  none  hud  been  so  severely 
tried  as  she  by  an  apparent  unwilUng- 
ness  of  Jesus  liimself .  She  thus  showed 
herself  to  be  of  Israel  by  faith,  though 
not  by  race.  So,  also,  he  commended 
the  centurion's  faith,  ch.  8  :  10.  Both 
of  tliese  briglit  examples  of  faith  were 
great  in  comparison  with  that  of  any  of 
the  more  highly-favored  Jews.  Be  it 
unto  thee.  Be  it  done  to  thee  as 
tliou  wilt.  Was  made  whole.  Was 
healed.  From  that  very  hour.  Ra- 
ther, From  that  hour,  from  that  time, 
from  tliat  moment.  See  on  ch.  8  :  lo. 
Mark  adds  that,  upon  returning  to  her 
house,  she  found  the  demon  gone  out, 
and  her  daughter  lying  on  the  bed. 

2t>-39.  Jesus  keturns  to  the  Sea 
OF  Galilee  and  feeds  the  fouk 
THOUSAND,  Mark  7  :  31-8  :  9. 

29.  Jesus  departed  from  thence. 
From  the  regions  of  Tyre  and  Sidon. 
According  to  the  best  critical  authori- 
ties, Mark  informs  us  that  Jesus  went 
from  the  borders  of  Tyre  through  Sidon, 
to  the  Sea  of  Galilee,  tln-ough  the  midst 
of  the  borders  of  Decapolis,  Mark  7  :  31. 
Thus  he  traveled  from  Tyre  northward 
to  Sidon  ;  then  he  appears  to  have  cross- 
ed Lebanon  by  the  great  road  to  C;esarea 
Pliilippi ;  and  thence  lie  passed  through 
the  northern  portion  of  the  Decapolis 
(ch.  4  :  2.5),  performing  many  miracles ; 
and  miraculously  focdin<j;  the  four  thou- 
sand. Nijfh  the  sea,  etc.  Near  the 
Sea  of  Galilee.  A  mountain.  Tlie 
ijiountain,  the  high  lauds  east  of  the  Sea 


of  Galilee.     Sat  doAvn  there.     The 

usual   posture  for  teaching,   ch.  5:1; 
possibly,  also,  to  rest  himself. 

30.  Great  multitudes  came  to  avail 
themselves  of  his  healing  power.  As 
Matthew  closes  his  account  of  our  Sa- 
vior's tirst  circuit  of  Galilee  by  speaking 
of  the  numerous  miracles  he  performed, 
ch.  4  :  23-;35 ;  so  does  he  close  in  a  simi- 
lar manner  his  account  of  our  Savior's 
only  visit,  during  his  ministry,  to  the 
Gentile  world.  The  Decapolis  was 
largely  inhabited  by  Gentiles,  many  of 
whom  we  may  suppose  to  have  been 
witli  the  multitudes.  Lame,  blind, 
dumb,  maimed,  and  many  oth- 
ers, h.  great  variety  of  diseases,  four 
of  which  are  named  as  specimens. 
Mark  (7  :  32)  relates  a  cure  of  a  deaf 
man  with  an  impediment  in  his  speech. 
The  Greek  word  translated  nwimed 
means,  strictly,  bfnt,  crooked,  then  more 
generally,  crippled  in  the  hands  or  feet. 
In  Mark  '.)  :  43  it  is  applied  to  the  loss  of 
a  hand.  It  may  here  refer  to  persons 
whose  limbs  were  so  crip]iled  by  disease 
or  wounds  as  to  have  lost  all  use  of 
them.  In  the  next  verse  it  is  said  that 
the  maimed  were  made  whole,  made 
.sound,  /(fall/ii/.  Thus  there  is  a  clear  dis- 
tinction l)etween  the  lame  and  the 
maimed.  Cast  them  down.  They 
came  with  haste,  and  eager  to  have  their 
sick  healed.  These  words  do  not  neces- 
sarily indicate  any  rudeness,  nor  any 
harshness,  inconsistent  with  a  proper 
care  of  the  sick.  They  may  be  trans- 
lated, Jo  id  i/iem  down  in  haste  at  his 
feet.  Healed  them.  All  that  were 
brought. 

31.  Beholding  these  miracles,  the  peo- 
ple wondered,  and  glorified  the  God 


A.D.   29. 


MATTHEW    XV. 


221 


31  them :  insomuch  that  the  multitude  wondered, 
when  tliey  saw  the  dumb  to  speak,  the  maimed  to 
be  whole,  the  lame  to  walk,  and  the  blind  to  see  : 
and  they  glorified  "  the  God  of  Israel. 

32  *  Then  Jesus  called  his  disciples  ^into  Mm,  and  said, 
I  have  compassion  on  the  multitude,  because  they 
continue  with  me  now  three  days,  and  have  nothing 
to  eat :  and  I  will  not  send  them  away  fasting,  lest 

33  they  faint  in  the  way.  ^  And  his  disciples  say  unto 
him,  Whence  shoulcl  we  have  so  much  bread  in  the 

34  wilderness,  as  to  fill  so  great  a  multitude  ?  And 
Jesus  saith  unto  them,  How  many  loaves  have  ye  ? 

35  And  they  said,  Seven,  and  a  few  little  fishes.  And 
he  commanded  the  multitude  to  sit  down  on  the 

36  ground.     And  ^  he  took  the  seven  loaves  and  the 


Ps.  50.   10,  23; 
Mk.  2.  12. 
•  ch.  9.  36 ;  14.  15- 
21 :  Mk.  8.  1. 


1  i  Ki.  4.  42,  44. 


■■  ch.  14.  19. 
'lSam.9. 13;Lk. 
22.  19. 


of  Israel.  The  inhabitants  of  this  dis- 
trict, hL-intf  larii;ely  Gentile,  were  also 
largely  heathen  in  theii-  notions  and  re- 
ligion^ Hence,  in  witnessing  these  won- 
derful cures  by  this  teacher  of  the  God 
of  Israel,  they  praise  and  extol  the  God 
of  Israel. 

32.  Jesus  now  calls  the  twelve,  and 
says,  I  have  compassion.  I  am 
moved  Avith  pity  for  the  multitude.  The 
ca.se  was  more  urgent  than  on  the  for- 
mer occasion  (ch.  14  :  15),  for  they  had 
continued  with  him  three  clays — according 
to  the  Jewish  mode  of  reckoning,  parts 
of  three  days ;  the  third  day  was  now 
jiassing.  I  will  not  send  them  away 
fasting.  I  do  not  wish,  or,  I  am  un- 
willing to  dismiss  them  without  eating 
any  thing.  Faint  in  the  way.  Lest 
they  become  exhausted  and  entirely 
wearied  out  on  their  way  home. 

83.  Whence  should  we  have,  etc. 
■\Vhcncc  should  we  have  so  many  loaves 
in  a  wilderness,  an  uncultivated  and  un- 
inhabited region,  as  to  satisfy  the  appe- 
tite of  so  great  a  multitude?  They 
could  not  have  forgotten  the  feeding  of 
the  five  thousand  ;  yet  they  seemed  not 
to  have  expected  a  repetition  of  the  mi- 
racle. And  why  should  they  ?  For  more 
than  two  years  Jesus  had  exercised  his 
ministry,  attended  everywhere  with 
large  multitudes,  yet,  thus  far,  only  on 
one  occasion  had  he  miraculously  fed 
them.  The  disciples  were  still  babes  in 
faith  and  knowledge,  as  is  frequently  il- 
lustrated in  the  Gosp.els,  especially  in  re- 
gard to  the  death  and  tlie  resurrection  of 
Christ,  Luke  24  :  2-5-27.  Even  putting 
the  worst  construction  on  their  que.s- 
lion,  we  find  siniUur  examples  of  a  weak 


faith  among  God's  people.  The  Israel- 
ites murmur  immediately  after  their  de- 
liverance at  the  Red  Sea  (Exod.  15  :  24; 
17  :  1-3) ;  and  even  Moses  showed  un- 
belief when  God  was  about  to  feed  Is- 
rael with  flesh  in  the  wilderness.  Num. 
11  :  21-23.  We  can,  therefore,  see  no 
reason,  founded  on  this  question,  for 
supposing,  with  certain  Gemian  inter- 
preters, that  this  is  only  another  account 
of  the  miracle  recorded  in  ch.  14  :  1.5-21. 
The  questions  of  Jesus  in  ch.  16  :  9,  10, 
show  conclusively  that  there  were  two 
instances  of  miraculous  feeding;  and 
the  two  accounts  show  marked  differ- 
ences.  The  fonner  appears  to  have  been 
in  the  spring ;  the  latter  in  the  summer. 
That  was  in  the  vicinity  of  Bethsaida, 
north-east  of  the  Sea  of  Galilee ;  this  in 
Decapolis,  and  possibly  some  distance  to 
the  south-east.  In  the  one,  they  were 
principally  Jews  from  the  western  side 
of  the  Jordan,  who  had  been  with  Jesus 
onlj'  one  day ;  in  the  other,  they  are  the 
mixed  population  of  Decapolis,  who  had 
continued  with  him  three  days.  Other 
differences,  equally  as  marked,  wiU  ap- 
pear as  we  proceed. 

;54.  Seven,  and  a  fcAV  little  fishes. 
In  the  former  miracle  they  had  but  five 
loaves  and  two  fishes.  They  seem  now 
to  have  suspected  what  Jesus  was  about 
to  do;  for  they  do  not  exclaim,  as  on 
the  former  occasion,  "What  are  they 
among  so  many?"  Their  faith  certain- 
ly had  been  benefited  thereby,  for  not  a 
word  of  doulit  is  expressed. 

3o,  .36.  To  sit  down  on  the 
ground.  To  lie  domi,  according  to 
oriental  posture  in  eating.  On  the 
fjivuiul,  instead  of  on  the  grass,  iu  the 


222 


MATTHEW    XV. 


A.D.   29. 


fishes,    and   "  gave  thanks,   and   brake  them,  •>  and 
gave  to  his  disciples,  and  the  disciples  to  the  mul- 

37  titude.     And  they  did  all  eat,  and  were  filled  :  <^  and 
they  took  up  of  the  broken  meat  that  was  left  seven 

38  baskets  full.    And  they  that  did  eat  were  four  thou- 
sand men,  besides  w^onien  and  children. 

39  ''  And  he  sent  away  the  multitude,  and  took  ship, 
and  came  into  the  coasts  of  Magdala. 


»>  1   Cor.   10.  31;  1 

Tim.  4.  3,  4. 
'  2  Ki.  4.  44. 


"  Mk.  8.  10. 


former  miracle.  Dr.  J.  A.  Alexander 
supposes  it  destitute  of  vegetation.  He 
gave  thanks  and  brake.  See  on  eh.  14  :  19. 

37.  Broken  meat.  More  correctly, 
fragments  that  remained,  as  in  ch.  14  :  20 ; 
where  we  are  also  told  the  disciples,  on 
the  former  occasion,  took  up  twelve 
baskets  instead  of  seven  at  this  time. 
The  kind  of  baskets  were  also  entirely 
different.  Those  used  then  were  the 
usual  Jewish  traveling  basket ;  these 
now  used  were  grain  or  provision  bas- 
kets, and  seem  to  have  been  much 
larger,  as  Paul  was  let  down  in  one  from 
the  wall  of  Damascus.  Thus  the  seven 
baskets  of  fragments  may  have  equaled 
or  exceeded  tlie  twelve  baskets  of  the 
former  miracle.    See  on  ch.  16  :  9,  10. 

38.  Four  thonsand  men.  Instead 
of  five  thousand,  on  the  former  occasion. 
The  women  and  children  would  doubt- 
less raise  the  number  to  six  or  seven 
thousand.  Thus  we  can  get  some  idea 
of  what  the  Evangelists  mean  when 
they  speak  of  the  great  multitudes  fol- 
lowing Jesus.  At  the  former  miracle 
there  must  have  been  in  aU  about  nine 
thousand;  in  this,  about  seven.  We 
should  also  notice  that  the  larger  mul- 
titude was  fed  by  tlie  smaller  amount 
of  provisions,  which  is  also  against  the 
supposition  that  both  accounts  refer  to 
the  same  miracle. 

39.  Took  ship.  Rather,  entered  info 
the  ship,  the  one  generally  used  by  Jesus 
and  his  disciples  (ch.  8  :  23 ;  9:1;  14  : 
13,  22),  or  the  one  that  generally  crossed 
the  lake  at  that  point.  Coasts  of  Mag- 
dala. The  borders,  the  neighborhood 
of  JIagdala,  or,  as  the  oldest  manu- 
scripts read.  3fapn<hvn.  Masrdala  was 
situated  on  the  west  side  of  the  Sea  of 
Galilee,  about  three  miles  north  of  Ti- 
berias, just  south  of  the  plain  of  Gen- 
nesaret.  There  is  now  a  small  village 
called  Mejdel  where  the  ancient  town 
doubtless  stood.  Just  south  of  it  a  line 
of  high  rocks  overhangs  the  sea.  It  is 
probable  that  the    place    where  Jesus 


landed  was  at  the  foot  of  these  cliffs,  to- 
wartl  Dalmanutha  (Mark  8  :  10),  a  small 
village  which  probably  lay  about  a  mile 
south  of  Magdala.  Magdala  was  also 
the  birth-place  of  Mary  Magdalene,  from 
which  she  received  her  name,  Luke  8 :  2. 

Remarks. 

1.  The  Bible  is  the  only  rule  of  faith 
and  practice,  vers.  1-6 ;  Isa.  8  :  20 ; 
John  5  :  39 ;  Acts  17  :  11 ;  Eph.  6  :  17 ; 

1  John  4  :  6 ;  1  Tim.  1  :  4. 

2.  False  religionists  and  formalists 
■have  ever  been  prone  to  rest  their  doc- 
trines and  practices  on  tradition  rather 
than  the  word  of  God.  The  false  doc- 
trines and  practices  among  professed 
Christians  can  be  traced  to  the  tradi- 
tions and  commandments  of  men.  For 
example,  Infant  Baptism,  in  regard  to 
which  Professor  Stuart  says,  "  Com- 
ments, or  plain  and  certain  examples  in 
the  New  Testament  relative  to  it,  I  do 
not  find  ;"  adding,  "nor,  with  my  views 
of  it,  do  I  need  them."  "If  any  one 
asks  mc,  '  Where  is  your  text  for  baptiz- 
ing children?'  I  reply  that  there  is 
none." — Henry  Ward  Beechek.  See 
Origin  of  Infant  Baptitm,  Chi-istian  Re- 
view, 1861,  pp.  33-57.  See  notes  on  ver. 
6.  Ver.  1-9  ;  Isa.  29  :  13 ;  Gal.  1 :  14  ;  2  : 
14 ;  3:1;  Col.  2  :  8,  20-23 ;  1  Pet.  1  : 
18,  19. 

3.  God  and  not  man  has  a  right  to  add 
to  his  word,  vers.  4-6  ;  Deut.  4:2;  12  : 
32 ;  Prov.  30  :  6 ;  Rev.  22  :  18,  19. 

4.  The  first  duty  of  a  child,  of  what- 
ever age,  to  his  parents,  is  to  honor 
them  in  word  and  deed.  This  can  not  be 
annulled  or  explained  away  by  any  arti- 
fice of  man,  vers.  4-6;  Eph.  6  :  2,  3; 
Col.  3  :  20. 

5.  Hypocrites  are  especially  abomin- 
able to  God,  vers.  7-9 ;  Ezek.  33  :  31-33; 
Matt.  24  :  51 ;  Tit.  1  :  16. 

6.  We  should  guard  against  formality 
in  worship,  since  it  is  hypocrisy,  ver.  8 ; 

2  Tim.  3  :  5. 


A.D.   29. 


MATTHEW    XVI. 


223 


The  Pharisees  and  Sadducees  again  ask  a  sign  ;  Jesus 
warns  his  disciples  against  their  teaching. 


XVI.     THE  "  Pharisees  also  with  the  Sadducees  came, 


ch.  12.  38 ;  Mk.  8. 
11;  Lk.  11.  16: 
12.  54-5t);  John 
8.  6 ;  1  Cor.  1.  22. 


7.  Great  carcfuhiess  in  keeping  tlie 
religious  precepts  and  ordinances  of  men 
is  au  evidence  of  formality,  and,  when 
done  knowingly,  of  hypocrisy,  and  is  by 
no  means  pleasing  to  God,  ver.  9 ;  com- 
pare Isa.  1  :  12. 

8.  We  should  seek  to  understand  the 
words  of  Christ,  by  careful  attention 
and  by  imploring  the  guidance  of  the 
Spirit,  vers.  10,  15 ;  James  1  :  5. 

9.  Men  are  depraved  by  nature;  the 
heart  is  the  seat  of  sin,  vers.  11,  18 ; 
Gen.  6:5;  Ps.  14  :  1-3 ;  Prov.  4  :  23 ; 
Jer.  17  :  9. 

10.  To  take  offense  at  kind  and  faith- 
ful reproof  is  an  evidence  of  a  wrong 
spirit,  ver.  12 ;  Prov.  9:8;  19  :  25. 

11.  Every  error  should  be  opposed; 
and,  in  due  time,  shall  be  rooted  up, 
ver.  13  ;  ch.  13  :  40-42;  John  15  :  3. 

13.  Deceivers  and  the  willingly  de- 
ceived are  often  left  to  their  own  de- 
etructidn,  ver.  14 ;  Isa.  9  :  16 ;  Jer.  5  : 
30,  31. 

13.  But  none  will  be  excused  on  ac- 
count of  the  blindness  of  their  teachers, 
ver.  14;  Prov.  9  :  12;  1  John  4  :  1. 

14.  True  puritv  depends  on  the  state 
of  the  heart,  vers.  17-20;  Jer.  4  :  14; 
Kom.  14  :  17 ;  1  Cor.  8  :  8. 

15.  We  shoiild  go  first  to  God  for 
cleansing,  and  not  tirst  to  external  ordi- 
nances, ver.  20 ;  ch.  23  :  26;  Ps.  51  :  7- 
10 ;  Prov.  9  :  10 ;  Acts  8  :  37. 

16.  Christ  withdraws  his  Spirit  from 
those  who  reject  him,  vers.  14,  21 ;  Hos. 
5  :  15 ;  Acts  i3  :  46. 

17.  In  aU  our  trials,  whether  for  our- 
selves or  others,  we  should  go  to  Jesus. 
The  cases  of  others  we  should  make,  as 
it  were,  our  own,  vers.  22,  25;  ch.  14  : 
13;  Ex.  32  :  31,  32 ;  Rom.  9  :  1-3. 

18.  In  the  Canaanitish  woman  we  have 
an  example  of  persevering,  importunate 
prayer,  ver.  23;  Gen.  33  :  34-38;  Matt. 
26  :  39,  43,  44 ;  Luke  18  :  3. 

19.  Those  whom  Christ  intends  to  ho- 
nor most  he  often  tries  the  most,  vers. 
23-38 ;  Heb.  11  ch. ;  1  Pet.  1  :  7.  No- 
ted examples :  Abraham,  Joseph,  David, 
Daniel,  etc. 

20.  Under  all  circumstances  wc  should 
exercise  an  unwavering  faith  in  Christ, 
vers.  37,  28 ;  Heb.  10  :  23  ;  James  1:6; 
1  Pet.  1  :  9, 


21.  We  should  come  to  God  just  as 
we  are,  poor  sinners,  in  the  exercise  of 
humility,  taking  a  low  place  at  his  feet, 
vers.  26,  27;  Luke  15  :  18,  19;  18  :  13, 
14  ;  James  4  :  10. 

32.  Let  us  also  learn  the  value  and 
power  of  faith,  ver.  28;  Rom.  4:3; 
5:1. 

23.  None  need  fear  to  come  to  Jesus, 
or  to  bring  their  friends  to  him,  ver.  30 ; 
ch.  11  :  28-30;  John  6  :  37;  Isa.  35  :  5, 
6  ;  Heb.  4  :  16. 

24.  Jesus  looks  with  compassion  on 
those  who  are  seeking  for  something  to 
satisfy  the  longing  of  their  souls,  ver. 
32;  Isa.  55  :  1-3 ;  63  :  9;  James  5  :  11. 

25.  Jesus  exercises  a  care  over  his 
poor  and  needy  followers,  vers.  32-38; 
ch.  6  :  33 ;  Ps.  37  :  25;  1  Pet.  5  :  7. 

26.  W'e  see  the  truthful  simplicity  of 
Scripture.  An  impostor  would,  doubt- 
less, have  greatly  increased  the  numbers 
fed  the  second  time,  and  reduced  the 
amount  of  provisions,  quite  likely,  to  a 
single  loaf,  vers.  33-38,  compared  with 
ch."l4  :  14-21. 

87.  God  sometimes  calls  his  people  to 
special  and  unexpected  labors ;  but 
when  he  does  so,  he  provides  means  for 
accomplishing  it.  These  are  the  loaves 
and  the  fishes,  vers.  32-34;  John  6  :  9; 
Acts  10  :  17-20. 

28.  God  unites  his  power  with  human 
instrumentality  in  carrying  forward  his 
work  in  the  world.  Christ's  power  is 
exercised  in  connection  with  the  bread, 
which  he  breaks,  the  disciples  who  dis- 
tribute, and  the  multitude  who  recline 
lapon  the  ground  to  receive,  ver.  35,  36 ; 
Acts  27  :  23-26,  31,  32;  Phil.  2  :  12. 

See  remarks  on  ch.  14  :  14^21. 

CHAPTER  XVI. 

Matthew  proceeds  to  relate  the  further 
opposition  of  the  Pharisees,  now  com- 
bined with  the  Sadducees,  against  Jesus, 
and  his  warning  against  their  doctrines. 
The  Evangelist  then  turns  to  the  rela- 
tion of  Christ  to  the  apostles  and  to  the 
church.  Jesus  reveals  more  clearly 
than  before  the  doctrine  of  his  suflTer- 
ings  and  death  and  resurrection,  and 
teaches  the  duty  and  necessity  of  self- 
I  denial. 


224 


MATTHEW     XVI. 


A.D.   29. 


and  tempting  desired  him  that  he  would  show  them 

a  sign  from  heaven.     He  answered  and  said  unto 

them,  When  it  is  evening,  ye  say.  It  icill  le  fair 

weather ;  for  the  sky  is  red  :  and  in  the  morning. 

It  will  be  foul  weather  to-day ;  for  the  sky  is  red 

and  lowering.     O  ye  hypocrites,  ye  can  discern  the   '  ch.  4.  23;  11.  5. 

face  of  the  sky ;  but  can  ye  not  discern  ^  the  signs  of   ^  «=*»•  ^■^-  ^9'  '^■ 

the  times  ?      s  A  wicked  and  adulterous  generation 


1^.     A    SIGN    FKOM    HEAVEN     .IGAIN 

REQUESTED,  Mark  8  :  10-13. 

1.  The  Pharisees  also  with  the 
Sadducees.  Better,  A?ul  the  Fharitxe.s 
and  Sadducees.  See  on  ch.  3:7;  and 
tliis  chapter,  verse  11.  We  get  a  view  of 
the  iucreasiag  oppositiou  to  Jesus  from 
the  fact  that  the  Pharisees  could  unite 
with  Sadducees,  who  were  enemies  and 
ri  vals,  in  tempting  him.  Nor  does  this 
seem  strange,  when  we  remember  that 
they  had  on  a  previous  occasion  taken 
counsel  with  the  Herodians  how  they 
might  destroy  him,  Mark  3  :  6.  Sec  on 
ch.  12  :  14.  "Tempting.  Endeavoring 
to  lead  him  to  do  something  which  they 
might  use  against  him.  They  were  un- 
believing; their  motives  were  wrong. 
A  sign  from  heaven.  They  ask  for 
a  sign  or  miracle  in  tlie  slcies,  and  not  a 
sign  on  the  earth,  such  as  his  miracles 
were.  "  For  in  the  Jewisli  superstition 
it  was  lield  that  demons  and  false  gods 
could  give  signs  on  earth,  but  only  the 
true  God  signs  from  heaven." — Alfokd. 
That  the  J'',ws  expected  thattlie  Messiah 
would  give  such  signs,  seems  evident 
by  their  repeated  requests,  Matt.  12  :  -38, 
and  Lulie  II :  IG ;  compare  John  3  :  18 ; 
(5 :  30.  His  life  was  remarkable  for  such 
signs ;  but  the  Pharisees  were  blind  and 
could  not  perceive  the  signs  of  the 
times.     See  on  ch.  13  :  38. 

2, 3.  Verse  two,  except  He  an- 
swered and  said  unto  them,  and 
the  iR'.\t  verse,  are  wanting  in  some  of  the 
oldest  and  best  mannsci'ipts.  They  are, 
however,  found  substantially  in  Luke 
12  :  54-56.  Evening.  Doubtless  the 
i  iter  evening  of  tlie  Jews,  justatsunsei 
atid  before  dark.  It  wiH  be  fair 
weather.  There  is  but  a  single  word 
here  in  the  Greek  answering  very  well 
to  our  exclamation,  "Fine  weather!" 
Red.  Literally,  the  color  of  fire;  flame- 
colored  red. 

3Iorning.  The  word  thus  translated 
mean-!  the  early  morning,  between  day- 
break and  sun-rising.    Compare  Mark  i : 


35  ;  John  20  :  1.  It  will  be,  etc.  An- 
other exclamation,  consisting  of  two 
words  in  the  original,  and  well  expressed 
hy  Foul  weather  to-dai/!  Foul.  Stormy, 
cloudy,  not  fair.  Lowering.  Appear- 
ing gloomy,  threatening.  In  these  ex- 
pressions we  have  the  common  and  fre- 
quent observations  upon  the  weather  by 
the  Jews  of  Palestine  in  our  Savior's 
day.  O  ye  hypocrites.  This  is  not 
in  the  original,  according  to  the  best  cri- 
tical authorities.  Discern  the  face. 
Ye  can  distinguish,  or  judge,  from  the 
looks  or  outward  appearance  of  the  sky. 
Signs  of  the  times.  The  evidences 
that  they  were  now  living  in  the  times 
of  the  Messiah,  and  that  Jesus  was  he  : 
First,  the  fulfillment  of  prophecy.  The 
sceptre  had  departed  from  Judah  and 
the  lawgiver  from  between  his  feet,  the 
i^overnment  of  the  country  being  then 
in  the  hands  of  the  Romans,  which 
Jacob  had  foretold  should  not  be  till 
Shiloh,thatis,  the  Messiah,  should  come. 
Gen.  49  :  10.  Daniel's  seventy  weeks  of 
years  was  drawing  to  a  close  when  the 
Me:siah  should  appear,  Dan.  9  :  34-27. 
The  predicted  forerunner  of  the  Messiah 
had  come  in  the  person  of  John  the 
Baptist,  ch.  3  :  3  ;  11 :  10-14.  Prophecy 
concerning  the  Messiah  was  being  ful- 
filled in  the  life  of  Jesus,  as  frequently 
noticed  in  this  Gospel,  chs.  1  :  23 ;  3:6, 
15,  23  ;  4  :  15-17  ;  8  :  17  ;  12  :  18-31  ; 
13  :  35.  Second,  wonderful  heavenly 
phenomena :  the  star  at  his  birth,  the 
song  of  the  angels,  the  descent  of  the 
Spirit  upon  hiin,  and  the  voice  from 
heaven  at  his  baptism.  And  third,  his 
wonderful  miracles  were  evidences  of 
his  Messiahship.  All  these  were  signs 
of  the  times  more  convincing  than  any 
of  the  signs  by  which  they  were  accus- 
tomed to  judge  very  correctly  of  the 
weather.  The  interrogative  form  makes 
the  expression  the  more  emphatic,  and 
implies  that  their  spiritual  want  of  dis- 
cernment was  truly  astonishing. 
4.  In  this  verse  we  have  in  the  origi- 


A.D.  39. 


MATTHEW    XVI. 


225 


seeketh  after  a  sign  ;  and  there  shall  no  sign  be 
given  unto  it,  but  the  sign  of  the  prophet  Jonas. 
^  And  he  left  them,  and  departed. 

5  AND  '  when  his  disciples  were  come  to  the  other 

6  side,  they  had  forgotten  to  take  bread.    Then  Jesus 
said  unto  them,  ''  Take  heed  and  beware  of  the 

7  leaven  of  the  Pharisees  and  of  the  Sadducees.     And 
they  reasoned  among  themselves,  saying,  It  is  be- 

8  cause  we  have  taken  no  bread.      Which  '  when  Jesus 
perceived,  he  said  unto  them,  O  ye  of  little  faith, 


"  Mk.  8.  13. 
'  Mk.  8.  14. 
I'  ver.  12 ;    Lk.   12. 
1 ;  1  Cor.  5.  8. 


'  Eze.  11.5;  John 
2.  24,  25 ;  Rev.  2. 
2:3. 


nal  the  exact  words  found  in  ch.  13  :  39, 
except  that  prophet  before  Jonah  is 
omitted,  accordina:  to  the  hi.mliest  criti- 
cal authorities.  The  repetition  is  not 
strange,  since  the  class  of  persons  and 
the  occasion  demanded  the  same  answer. 
Possibly  some  of  those  wei-e  present 
who  had  tlien  asked  for  a  sign,  and  he 
reminds  them  that  his  determination  is 
unchanged.  See  on  ch.  12  :  39.  After 
thus  replying  to  them,  Jesus  stops  not 
to  explain  the  sign  of  Jonah,  as  in  cli. 
12 :  40 ;  but  left  them  and  departed. 
They  were  unworthy,  seeking  occasion 
against  him,  and  plotting  to  destroy 
him.  This  conversation  took  place  on 
his  arrival  in  the  region  of  Magdala  (ch. 
15  :  39),  or  soon  after,  and  now,  leaving 
the  unbelieving  and  evil-designing  Pha- 
risees and  Sadducees,  as  well  as  the  craf- 
ty Herod  Antipas,  he  takes  a  ship  and 
passes  over  again  to  the  eastern  side  of 
the  sea.  See  next  verse  and  Mark  8  :  13. 
5-12.  Jesus  warns  his  disciples 
against  the  leaven  of  the  phari- 
SEES AND  Sadducees,  Mark  8  :  13-21. 

5.  The  other  side.  Eastern  side 
of  the  sea  of  Galilee,  Mark  8 :  13.  Had 
forgotten,  etc.  Rather,  Forgot  to  take 
bread.  The  disciples  had  not  forgotten 
to  take  provision  for  their  journey 
across  the  lake,  for  thej'  had  a  loaf  re- 
maining after  they  were  over  (Mark  8  : 
14);  but  after  landing  they  forgot  to 
take  bread  for  their  further  journey  into 
the  region  beyond. 

6.  We  have  an  example  here  how 
Jesus  improved  the  events  of  daily  life 
for  the  spiritual  advantage  of  his  fol- 
lowers. Their  neglect  to  provide  provi- 
sions gave  occasion  for  uttering  in  para- 
bolic language  a  warning  against  the 
teaching  of  the  Pharisees  and  Sadducees. 
Leaven  is  a  figure  of  diffusive  and  as- 
similating power,  generally,  though  not 
always,  used  in  Scripture  to  represent 
that  which  is  corrupt  and  evil.    See  on 


ch.  13  :  33.  Here  it  denotes  the  perni- 
cious teaching  of  the  Pharisees  and  Sad- 
ducees, verse  13.  Mark  (8  :  15)  omits 
ISaddiwees  and  adds,  the  leaven  of  Herod. 
The  Herodiaus  were  more  of  a  politiciU 
part}'  than  a  religious  sect,  and  were 
doubtless  for  the  most  part  Sadducean 
in  religious  sentiment,  the  wealthiest 
classes  being  Sadducees.  It  is  not  neces- 
sary to  suppose,  however,  that  learev  oj 
the  tiadduvecs  and  leaveii  of  Herod  av^t  in- 
terchangeable phrases ;  for  the  teaching 
of  all  of  these  three  classes  was  formal, 
worldly,  and  opposed  to  Christ  and  the 
truth.  Indeed,  leaven  could  be  applied 
to  an  J-  false  religious  teaching.  The  ex- 
hortation. Take  heed  and  beware, 
carefully  guard  and  watch  against,  im- 
plies that  the  disciples  were  more  or  less 
under  the  influence  of  this  leaven. 
They  came  constantly  in  contact  with 
the  various  Jewish  sects  and  parties, 
and  heard  their  opinions  and  utterances, 
which  were  adapted  to  atfeet  their 
minds,  which  were  still  darkened  with 
many  caraal  views  and  notions. 

7.  The  minds  of  the  disciples,  being 
much  absorbed  in  regard  to  their  neg- 
lect in  providing  bread,  and  with  the 
care  of  securing  future  provisions,  they 
suppose  at  once  that  Jesus  refers  to 
material  leaven,  and  suspect  no  spiritual 
meaning.  His  words  suggest  this  thought 
to  their  minds;  they  speak  of  it,  and  so 
conclude.  Yet  the  saying  seemed  some- 
what dark  to  them.  Was  the  leaven  of 
the  Pharisees  unclean  to  them  ?  Or 
would  the  Pharisees  in  their  hatred  and 
opposition  pint  any  thing  in  it  injuri- 
ous or  poisonous'?  Or  did  Jesus  wish 
them  to  have  nothing  to  do  with  these 
malignant  opposers  ?  Such  might  have 
been" their  thoughts  and  reasonings. 

8.  Jesus  rebukes  them  for  tlieir  un- 
due anxiety  about  bread.  Perceived. 
Literally,  And  Jestis  kiwvnng  it.  He 
knew  their  thoughts    and  reasonings, 


226 


MATTHEW     XVI. 


A.D.  29. 


"ch.     14.    17-2]« 
John  6.  9. 
>  ch.  15.  34-38. 


why  reason  ye  among  yourselves,  because  ye  have 

9  brought  no  bread  ?   °"Do  ye  not  understand,  neither 

remember  the  five  loaves  of  the  five  thousand,  and 

10  how  many  baskets  ye  took  up  ?  "  Neither  the  seven 
loaves  of  the  four  thousand,  and  how  many  baskets 

11  ye  took  up  ?  How  is  it  that  ye  do  not  understand 
that  I  spake  it  not  to  you  concerning  bread,  that  ye 
should  beware  of  the  leaven  of  the  Pharisees  and  of 

13  tlie  Sadducees  ?  Then  understood  they  how  that  he 
bade  thein  not  beware  of  the  leaven  of  bread,  but  of 
"  the  doctrine  of  the  Pharisees  and  of  the  Sadducees. 

Peter,  in  behalf  of  the  twelve,  confesses  that  Jesus  is  the 
Christ. 

p  J^    Q    2Y 

13      p  WHEN  Jesus  came  into  the  coasts  of  Caesarea   q  Mk;8.'27-29;Lk. 
Philip  pi,  he  asked  his  disciples,  saying,  i  Whom  do      9. 18. 


'  ch.  15.  4-9. 


which  showed  that  they  had  but  little 
faith.  Had  they  strong  faith,  they 
would  not  be  reasouiug  about  bread, 
and  thus  lose  sight  of  the  spiritual 
meaning  of  his  recent  caution.  Why 
reason  ye,  etc.  They  had  no  cause  of 
anxiety  about  provisions,  as  his  miracles 
performed  recently  in  that  very  region 
clearly  showed. 

9,  10.  Do  ye  not  understand,  etc  ? 
Do  ye  not  understand  my  language,  aiid 
do  you  forget  my  two  recent  miracles  in 
feeding  large  multitudes  ?  Is  there  then 
any  necessity  for  your  anxiety  about 
bread,  and  for  interpreting  my  language 
in  a  literal  sense?  Baskets.  In  the 
original,  the  two  kinds  of  baskets  are 
distinguished  here,  as  they  are  in  the  ac- 
counts of  the  miracles.  In  verse  9,  it  is 
the  usual  Jewish  traveling  basket,  a.s  in 
ch.  1-t :  20  ;  in  verse  10  it  is  the  grain  or 
provision  basket,  as  in  ch.  15 :  37,  which 
see.  This  shows  the  accuracy  of  the 
statement. 

11.  How  is  it,  etc.  ?  Since  you  know 
of  the.se  great  miracles,  and  consequent- 
ly of  my  "power  to  provide  provisions  if 
necessary,  how  is  it  that  you  put  such 
a  low  and  literal  sense  on  my  language, 
and  do  not  understand  that  I  spake  not 
of  the  material  bread  ?  That  ye  should 
beware,  etc.  According  to  the  oldest 
and  best  manuscripts  this  should  read, 
Hut  beware  of  the  Uave?i,  etc. !  Having 
asked  the  pointed  question  which  im- 
l>lied  that  the  dullness  of  their  under- 
standing was  marvelous,  he  repeats  his 
admonition,  Beware  of  the  leaven  of 
tlie  Pharisees  and  Sadducees.  Saddu- 
cees, in  this  and  the  following  verse, 


should  be  without  the  article,  as  in  vers. 
1  and  (5.  The  Pharisees  were  the  more 
numerous,  as  well  as  the  leaders  in  this 
concerted  and  organized  movement 
against  Jesus. 

'  13.  Then  the  disciples  understood  that 
the  leaven  of  which  Jesus  spoke  was  not 
the  leaven  of  bi-ead,  but  of  doctrine  or 
teaching.  Doctrine.  What  is  taught, 
the  intitrncilo/i,  the  teaching  of  the  Phari- 
sees and  Sadducees.  Their  carnal  and 
superlicial  expositions  of  the  law,  their 
worldly  views  of  prophecy  and  the  Mes- 
siah, their  words  in  opposition  to  Jesus, 
their  demand  of  a  sign  from  heaven, 
their  attributing  his  power  to  Beelze- 
bub, were  doubtless  the  teaching  here 
specially  meant.  Of  these  the  disciples 
were  to  beware,  lest  their  minds  and 
hearts  should  be  aflfected  by  them. 
In  the  midst  of  the  wonderful  miracles 
and  discourses  of  Jesus,  such  teaching 
betrayed  a  want  of  honesty,  a  hifpocrls-i/, 
which  is  also  styled  leaven  in  Luke  13 : 1. 
13-30.  The  Confession  of  Peter  in 

BEHALF   OF   THE  TAVTILVE  THAT  JeSUS  IS 

THE  Christ,  Mark  8  :  37-30 ;  Luke  9 :  18- 
31.  Here  begins  a  new  period  in  our  Sa- 
vior's ministry,  the  period  of  preparation 
for  his  last  sufferings.  He  begins  to  pre- 
pare the  minds  of  his  disciples  by  clear 
views  of  himself  and  his  church,  and  by 
distinct  intimations  of  his  sufferings. 

13.  Having  passed  up  along  the  east- 
ern shore  of  the  Sea  of  Galilee,  and 
healed  a  blind  man  at  Bethsaida  Julias 
(Mark  8  :  33),  Jesus  with  his  disciples 
proceed  northward  along  the  eastern 
bank  of  the  Jordan.  Csesarea  Phi- 
lippi.    A  city  three  or  four  miles  from 


A.D.  29. 


MATTHEW     XVI. 


227 


14  men  say  that  I  the  Son  of  man  am  ?  And  they 
said,  Some  say  that  thou  art  John  the  Bai)tist :  some, 
Elias;  and  others  Jeremias,  or  one  of  the  prophets. 

15  He  saitli  unto  tliem,  But  whom  say  ye  that  1  am  ? 
IG  And  Simon  Peter  answered  and  said,  Thou  art  the 


ancient  Laish  or  Dan,  situated  iit  the 
s(Mitliern  ridge  of  Mount  Ilernion,  upon 
tile  .-^ide  of  Mount  Paniuln,  adjacent  to 
a  cave  from  wliicli  gushes  forili  a  large 
fountain,  one  of  tlie  sources  of  the  Jor- 
dan. In  Greece  the  worship  of  the  Sil- 
van Pan  was  associated  witii  eaves  and 
grottos  ;  and  lience  tlie  Grecian  settlers 
in  Syria  dedicated  this  spot  to  liini  and 
erected  here  a  shrine,  aud  named  tlie 
city  iii?<eas.  It  was  rebuilt  aud  enlarged 
by  Philip  the  Tetrarch,  brother  of  Herotl 
Antipas,  and  named  0;esarea  in  lionor 
of  Tiberius  Cffisar ;  and  to  distinguish  it 
from  Csesarea  on  the  Mediterranean,  it 
was  called  Caesarea  Philippi,  that  is, 
Philip's  Csesarea.  It  was  a  beautiful 
city,  in  the  midst  of  the  most  pictur- 
esque scener}',  and  svirrounded  with  a 
rich  and  populous  country.  It  was  one 
of  the  residences  of  Pliilip.  Agrippa  II. 
(Acts  2.5  :  13)  afterward  embellished  it, 
and  called  it  Neronia.%  in  honor  of  Nero. 
Both  of  these  names  have  long  heen 
disused,  and  its  ancient  name  under  the 
Arabic  form  Bauias  is  now  applied  to 
the  small  village  of  about  forty  huts, 
and  the  surrounding  ruins,  which  mark 
its  site. 

The  coasts.  TJie  2M7is,  regwn,  of 
Ci¥sarea  Philippi.  It  is  not  certain  that 
Jesus  visited  this  city.  Mark  (8  :  27) 
says  that  Jesus  went  mto  the  villager  of 
C(f^area  Philippi,  those  which  were  de- 
pendent on  it,  and  adjacent  to  it.  He 
asked  his  disciples.  While  he  was 
in  this  region  visiting  the  cities.  Marie 
(8  :  27)  tells  us  that  it  was  while  they 
were  in  the  vaij,  and  Luke  (9  :  18)  says 
that  Jie  ivas  alone  prmjing,  and  his  dv<ci- 
ples  were  vnth  him.  It  was  a  fitting  time 
and  place  for  Jesus  to  draw  forth  from 
liis  disciples  the  truth  which  they  had 
already  learned,  that  ,7e.<f?«  i,s  the  OhHst, 
and  to  teach  them  new  truths  in  regard 
to  his  church  and  his  sufferings.  The 
design  of  the  question  was  botli  to  con- 
firm them  in  the  faith,  and  to  ]irepare 
the  w-ay  for  further  instruction.  Whom 
do  men,  etc.  V  Wlio  do  men  declare 
me,  tlic  Son  of  Man,  to  be  ?  .S!r>?(  of  Man 
was  tlie  name  by  wliich  Jesus  loved  to 
designate  himself  as  the  Messiah.    See 


on  ch.  8  :  20.  Some  would  translate, 
"  Wlio  do  men  declare  me  to  bey  Tlie 
Son  of  Man?"  But  this  does  not  suit 
the  connection ;  for  it  would  rci|uire  a 
negative  or  affirmative  answer.  Tlie  old- 
est and  best  manuscripts,  however,  omit 
me,  aud  read.  Who  do  men  my  (declare) 
the  iSoti  of  31un  to  be?  Jesus  would  first 
of  all  call  forth  from  them  the  views  of 
the  people  generally,  and  then  in  con- 
trast their  view's  as  his  disciples. 

14.  We  have  here  a  vivid  picture  of 
the  opinions,  not  of  the  scribes  and 
Pharisees,  and  the  ecclesiastical  and  po- 
litical leaders  of  the  Jews  (ch.  12  :  24  ; 
John  7 :  12),  but  of  the  people  generally, 
Luke  9  :  18.  They  did  not  regard  him 
as  tlie  Messiah,  but  intimately  connected 
with  him  as  a  precursor  or  forerunner. 
Some,  like  Herod,  tliought  him  to  be 
John  the  Baptist  risen  from  the 
dead,  ch.  14  :  2  ;  .some,  Elijah  who  was 
to  come,  Mai.  4:5;  others  Jeremiah, 
who  was  regarded  as  the  greatest  of  the 
]irophets,  and  exiiectcd  by  some  of  the 
Jews  as  one  of  the  Messiah's  forerun- 
ners. See  Apocrypha,  Esdras  2  :  18. 
Others  thought  him  one  of  the  ancient 
l>rophets.  Thus,  some  thought  the  liv- 
ing Elijah  had  appeared,  while  others 
thought  one  of  the  prophets  had  risen 
from  the  dead.  The  Jews  held  to  the 
actual  coming  and  bodily  resurrection  of 
these  men,  and  not  that  the  soul  of  any 
one  of  them  had  reappeared  in  the  body 
of  Jesus.  Such  were  the  views  of  the 
people  in  regard  to  Jesus.  Yet  his  dis- 
ciples and  some  persons  of  strong  faith 
had  recognized  him  as  the  Messiah,  ch. 
9  :  27  ;  15  :  22  ;  John  4  :  42  ;  7  :  31. 

15,  16.  Jesus  now  turns  to  the  twelve 
and  asks  their  opinion  of  him.  Ye  is 
emphatic,  and  in  contrast  to  the  men 
whose  views  they  had  just  answered. 
Ye  have  told  me  the  confused  and  con- 
flicting views  of  the  multitude;  but  ye, 
whom  do  ye  my  or  declare  me  to  be  ? 

Simon  Peter.  The  full  name  of 
Peter  is  here  given  as  it  is  found  in  the 
tliree  catalogues  of  the  apostles  in 
Matthew,  Mark,  and  Luke.  See  on  cli. 
10 :  2.  He  sjioke  as  an  apostle.  Mat- 
thew also  is  about  to  relate  the  remarks 


'J  2  8 


MATTHEW    XVI. 


A.D.  29. 


17  Christ,  the  Son  of  '  tlie  living  God.     And  Jesus  an-    '  Dtu.  5.  26. 
swered  and  said  unto  him,  blessed  art  thou,  "  Simon   ,'  ^a'i"\^ii^i2  m- 
Barjona;  '  for  flesh  and  blood  hath  not  revealed  it     Kpii.  3.  8.' 


of  Jesus  on  the  two  names,  vers.  17,  18. 
Peter  evidently  answers  iu  behalf  of  the 
apostles,  for  Jesus  addressed  his  ques- 
tion to  them.  They  assent  to  liis  declara- 
tion of  faith,  for  they  make  no  other  re- 
ply. The  fact  tliat  they  were  disciples  and 
apostles,  implies  that  they  had  held  that 
Jesus  was  the  Christ.  Compare  John  1 : 
40-lr3 ;  6  :  Gvt,  etc.  Peter  appears  to  have 
been  the  spokesman  of  the  apostles, 
and  to  have  acted  somewhat  like  a  chair- 
man of  a  committee,  or  the  foreman  of 
a  jury.     See  farther  ou  ch.  10  :  2. 

Thou  art.  The  language  of  firm 
conviction;  uot  merely  of  united  or  in-  ; 
dividual  opinion  or  belief ;  for  he  does 
not  answer,  wesai/,  or  believe;  or,  I  nay,  or  \ 
believe  that  tJwti  art;  but  firmly,  and  with  ' 
all  the  reverence  bee  jming  the  an- 
nouncement of  so  important  a  fact. 
Thou  art  the  Christ,  the  Me.ssiah,  or 
the  Aiiointal,  as  tlie  word  means,  the  one 
foretold  by  ancient  prophets,  and  styled 
the  Messiah  or  Anointed  bv  David  and 
Daniel,  Ps.  3:2;  Dan.  9  :  3o.  He  was 
the  Son  of  David,  in  whom  was  fulfilled 
all  the  types  of  anointed  prophets, 
priests,  and  kings  of  tlie  old  dispensa- 
tion. And  to  express  the  fullness  of 
their  faith  in  him  as  the  Messiah,  Peter 
adds.  The  Son  of  the  living  God. 
Not  only  human,  but  divine.  Not  Sou 
of  God  in  auy  inferior  sense ;  but  the  Son 
of  Ood  in  the  highest  sense,  which  could 
be  asserted  of  no  other  being.  God  is 
here  styled  liring  God,  not  only  because 
he  is  distinguished  from  dead  idols,  but 
also  because  he  is  the  author  of  all  life 
aud  existence,  hence  self-existent,  eter- 
nal. The  Sim  of  the  lii<infi  God  was  one 
who  partook  of  that  living,  self-exis- 
tent, and  eternal  nature.  In  tliis  confes- 
sion we  have  thus  brought  to  view  the 
luimanity  and  the  divinity  of  Christ. 
"  This  was  a  view  of  the  person  of  Christ 
quite  distinct  from  the  Jewish  Messianic 
idea,  which  appears  to  have  been  (Justin 
Mar.  Dial.  p.  2(37),  that  he  should  be  a 
man,  born  from  men,  but  selected  by 
God  for  the  otlice  on  account  of  his  emi- 
nent virtues." — Alfokd. 

17.  Jesus  now  in  turn  confesses  Peter, 
and  through  him,  as  their  representative 
or  spokesman,  all  the  apostles.  Bless- 
ed.    Happy  art  thou  iu  thy  relations 


aiul  destiny,  in  this  spiritual  knowledge, 
and  in  the  enjoyment  of  the  divine  fa- 
vor. See  ou  ch.  5  :  o.  Simon  Bar- 
joua.  A  patronymic,  .Simon  son  of 
Jonah.  In  the  Aramaic,  the  coUoquial 
language  of  the  Jews  at  that  time,  bar 
meant  son.  Simon  is  here  reminded  of 
his  earthly  state  aud  parentage  in  con- 
trast to  his  spiritual  state,  as  Peter,  an 
inspired  apostle.  So,  also,  when  Jesus, 
after  his  resurrection,  I'eminds  Peter  of 
his  frailty  by  asking  him  thrice,  Lovest 
thou  me^  headdresses  him,  Simon  son  of 
Jonah,  John  21  :  1.5-17.  Some  suppose 
that  Jesus  had  special  reference  to  the 
meaning  of  these  names ;  to  Simon, 
meaning  hearkening,  obedient;  aud  to  Bar- 
jona, the  son  of  a  dove,  denoting  harmless- 
ness,  or  used  as  a  symbol  of  the  Holy 
Spirit.  But  it  seems  far-fetched  and  un- 
necessary to  have  recourse  to  any  such 
interpretation.  jBar,  however,  is  used 
by  Daniel  (Dan.  7  :  13)  when  he  speaks 
of  "the  Son  of  Man;  "  and  Jesus,  as  he 
doubtless  spoke  iu  the  Aramaic  at  this 
time,  had  used  bar  in  vers.  13,  "  the  Son 
of  Man,"  and  Peter  iu  verse  16,  "  the 
Son  of  the  living  God."  Bar-Jona  thus 
corresponds  with  son  in  the  preceding 
verses.  Its  force  may  be  thus  given : 
"  Your  confession  is  true.  I,  the  Son  of 
Man,  am  indeed  the  Son  of  the  living 
God  ;  aud  so  in  turn  I  declare  that  thou, 
Simon  sou  of  Jonah,  frail  and  fleshly  by 
nature,  art  Peter,  a  spiritual  stone  and  a 
representative  of  the  truth  thou  hast  ut- 
tered." 

Flesh  and  blood.  Human  nature, 
man,  as  opposed  to  my  Father.  Com- 
pare Gal.  1  :  16 ;  Eph.  6  :  12;  1  Cor.  15  : 
20.  This  knowledge  had  not  come  from 
man,  nor  from  any  human  source,  but^ 
had  been  revealed  to  him  by  the  Father. 
See  on  ch.  11  :  2.5.  As  Peter  spoke  in  be- 
half of  the  twelve,  so  this  answer  of  Je- 
sus to  Peter  extended  to  them.  They 
all,  doubtless,  shared  with  Peter  in  the 
unwavering  conviction  that  Jesus  was 
the  Christ,  the  Son  of  the  living  God, 
aud  of  all  it  could  be  said  that  the  Fa- 
ther had  revealed  this  fundamental  truth 
to  them.  This  was  no  new  and  sudden 
revelation  ;  hut  it  commenced  with  their 
disfipleship,  and  grew  with  their  growth, 
and  strengthened  with   their  strength, 


A.D.  29. 


MATTHEW     XVI. 


229 


unto   tlieo,  but   "  ray  Fatlicr  -which  is  in  heaven. 

18  And  I  say  unto  thee,  Tliat   ^  thou  art  Peter,  and 

>  upon  this  rock  "  I  will  build   '  my  cliurch ;    and 

''  the  gates  of  hell   shall   not   prevail   against  it. 


"ch.      11.     25-37; 

John    6.    45;     1 

Cor.  2.  10. 
»  ch.  10.  2. 
>•  Ac.  4.  11. 


John  1  :  13,  13,  41,  49;  6  :  69.  Paul 
elahus  a  similar  divine  teacliing  and  iu- 
•spiralion.  Gal.  1  :  1,  11,  12,  15,  16. 

18.  And  I  say  also.  Kather,  And 
J  also,  etc.  The  einpliasis  is  not  upon 
Kiijjy  but  upon  /.  Peter  had  just  confess- 
ed Christ ;  Jesus  in  turn  confesses  him. 
Thou  hast  said  to  me,  Thou  art  the 
Christ,  etc. ;  I  also  say  to  thee.  Thou  art 
Peter,  etc.  Peter.  Meaning,  literally, 
a  pkce  of  rwk,  a  done.  This  name  was 
given  to  Peter  when  he  first  became 
a  disciple  (John  1  :  42);  prophetically 
however,  for  Jesus  said,  "  Thou  shalt  be 
called  Cephas,"  etc. ;  but  here  he  says, 
Thou  art  Peter.  Sec  on  4  :  18.  In 
earthly  descent,  and  as  a  frail  man,  he 
was  Simon  Bar- Jonah;  but  in  Christ's 
spiritual  kingdom,  as  an  apostle,  as  ac- 
knowledging that  Jesus  was  the  Christ, 
the  Son  of  the  Uving  God,  and  in  his  re- 
lation to  the  church,  he  was  Peter,  a 
stone,  one  of  the  foundation  stones, 
Eph.  2  :  20 ;  Rev.  21 :  14. 

And  on  this  reck.  Great  variety 
of  interpretations  have  arisen  among  ex- 
positors as  to  what  is  meant  by  Ifiis  rock. 
They  may  be  stated  as  follows :  1.  The 
term  rock  is  referred  to  Peter  with  the 
idea  of  supremacy.  This  is  the  popish 
view,  and  presented  by  Baronius,  I3ellar- 
min,  and  Passaglia.  2.  It  is  referred  to 
Peter,  as  an  apostle,  in  the  office  and 
work  assigned  to  him.  Peter  is  thus  a 
rock,  in  a  subordinate  sense,  to  Christ, 
the  foundation  rock,  on  whom  was  laid, 
as  a  foundation  stone,  three  thousand 
living  stones  on  the  day  of  Pentecost, 
and  also  Cornelius  and  his  company,  the 
first  living  stones  of  the  Gentile  church. 
Most  of  those  who  hold  this  view  asso- 
ciate with  Peter,  more  or  less  closely, 
his  confession.  Among  the  advocates  of 
this  view  may  be  classed  Hilary,  Ambrose, 
Chrysostom,  Cyril  of  Alexandria,  Theo- 
doret,  and  others  of  the  fathers;  Lau- 
noi  and  Dupin,  of  the  Catholics ;  and 
from  among  Protestants,  Bengel,  Gro- 
tius,  Le  Clerc,  Whitby,  Doddridge, 
Bloomfield,  Barnes,  Ripley,  Whedon, 
Nast,  Olshausen,  De  Wctte,  Meyer,  Al- 
ford,  Lange,  Schaff,  and  many" others. 
Some,  as  Origen,  apply  the  term  to 
Peter,  including  the  other  apostles,  and, 
20 


indeed,  all  believers.  3.  Others  refer 
the  term  rock  to  the  confession  of  Peter, 
namely,  the  Messiahship  and  divine 
Sonship  of  Jesus,  embracing  the  whole 
personality  of  Christ,  including  his  di- 
vine and  human  nature  and  work.  Thisj 
is  alluded  to  in  the  preceding  words,! 
"Hath  not  revealed  it,"  namely,  this  fact, 
my  Messiahship  and  Sonship.  The  fa- 
thers named  in  the  preceding  class  vary 
their  interpretation,  sometimes  present- 
ing this  view.  So  Doddridge  seems  also 
to  incline  toward  it.  Among  its  advo- 
cates may  be  named  Gregory  the  Great, 
Huss,  Calvin  {J)ix(iti(tes,  b.  4,  ch.  6,  sec. 
6),  Luther,  Scott,  Febrouius,  Ewald, 
and  others.  Some  include  the  faith  of 
Peter,  which  grasped  and  gave  forth 
this  confession.  4.  Others  refer  this 
rock  to  Christ,  that  is,  to  him  in  his  per- 
sonal ofiSce,  so  clearly  brought  out  by 
the  confession  of  Peter.  The  only  dif- 
ference between  this  and  the  last  view 
is,  that  it  makes  the  rock  refer  to  a  pe^-- 
fion  rather  than  a  doctrine,  or,  rather, 
that  it  carries  it  a  step  further  downward 
to  Christ,  who  is  the  foundation  and 
the  living  embodiment  of  the  doctrine. 
This  view  is  advocated  by  Jerome,  Au- 
gustine, in  his  later  years,  Fabricius,  A. 
Clarke,  Calovius,  Dr.  Wordsworth,  J.  A. 
Alexander,  and  others. 

Whatever  be  the  true  interpretation, 
it  is  certain  that  the  first  view,  the  popish 
idea  oi  Peter's  supremacy,  can  never  be 
scripturally  maintained;  to  prove  which 
it  is  necessary  to  show  that  there  was  a 
superiority  of  power  conveyed  to  Peter 
alone,  and  that  this  power  was  to  be 
transf en-ed  from  him  in  succession  upon 
the  bishops  of  Rome.  For,  Ji7-st,  there  is 
nothing  here  said  or  implied  about  a  suc- 
cession from  Peter;  and,  moreover,  the 
idea  of  such  a  succession  is  inccnsistent 
with  the  figure  of  a  foundation,  which  is 
one  and  unchanging,  and  not  constantly 
renewed.  Seccmd.  Admitting  that  rock  is 
here  applied  to  Peter,  so  is  Satan,  in 
verse  23.  It  was  only  the  believing 
Peter  who  could  be  styled  a  rock,  or  even 
a  stmie  (Peter) ;  and  when  soon  after, 
denjing  that  Christ  must  suITer,  he  be- 
comes a  stone  of  offense  and  Satan  (al- 
lied to  the  great  adversary)  to  our  Lord- 


230 


MATTHEW     XVI. 


A.D.  29. 


See  ver.  23.  TIdrd.  The  other  apostles 
■were  equally  foundation  stones  with 
him,  Eph.  'Z  :  20.  Fourth.  The  same 
rights  and  privileges  were  bestowed  on 
all  the  apostles.  Compare  verse  19  and 
eh.  18  :  18.  Fifth.  Paul's  reproof  of 
Peter,  and  his  whole  statement  tliereof, 
are  fatal  to  the  doctrine  of  Peter's  su- 
premacy, Gal.  3  :  7-14.  Sixth.  It  is  cer- 
tain, from  Peter's  own  language,  that  he 
knew  nothing  of  any  such  supremacy. 
For,  in  his  tirst  epistle  (5  :  1-3),  he 
addresses  the  elders  as  a  fellow  elder,  and 
exhorts  not  to  be  lords  over  the  heritage, 
but  examples  to  the  flock ;  and,  in  chap- 
ter 2  :  'ir^,  he  speaks  of  Christ  as  the 
chief  corner-stone,  and  believers  as  liv- 
ing stones.  Seventh.  That  Peter  was 
ever  bishop  of  Rome  is  without  either 
scriptural  or  historical  foundation. 
Thus,  upon  the  supposition  that  rock 
here  refers  to  Peter,  the  popish  idea  is  a 
mere  assumption.  Neither  can  apostolic 
succession  be  supported  from  this  pas- 
sage ;  for  nothing  is  said  about  a  succes- 
sion, which  is  also  inconsistent  with  the 
nature  »nd  design  of  the  apostolic  of- 
fice.    See  on  ch"  10  :  2. 

To  me  the  fourth  view  seems  the  true 
one,  namely,  that  Jesus  by  the  words  this 
rock  meant  himself,  as  the  Christ,  the 
Sou  of  the  living  God.  For,  First,  there 
is,  in  the  original,  a  marked  distinction 
between  the  masculine  jxtros  (Peter), 
which  means,  almost  without  exception, 
a  piece  of  rock  or  storw,  and  the  feminine 
petra  (rock),  which  always  means  rock. 
Jesus  spoke,  doubtless,  in  the  Aramaic, 
and  it  is  quite  probable  that  he  used  two 
words  equivalent  to  the  Greek  words 
petros  and  petra,  as  cephas,  meaning  stone, 
and  cepha,  rock.  Lightfoot,  on  tliis  pas- 
sage, says  there  is  no  reason  wliy  the 
Savior  should  not  have  used  this  very 
Greek  word,  since  such  Greek  terms 
were  then  common  among  that  people. 
But,  supposing  the  Savior  to  have  used 
a  Syriac  word,  Lightfoot  says  (I  give 
his  language  condensed),  "  I  deny  that 
he  used  the  very  same  StDS^S  (keepho) 
here  as  in  the  other  case.  He  either 
said  Cephas,  after  the  Greek  manner,  or 
with  a  Syriae  formation.  For  how,  I 
pray,  could  it  have  been  understood, 
either  by  the  disciples  or  by  Peter  him- 
self, if  in  both  cases  he  had  used  the 
same  word?  The  Romanists  allege  in 
reply,  Petrum  esse  Petram.  But  let  tliem 
tell  us  why  Matthew  did  not  use  the 
same  word  in  Greek,  if  the  Savior  used 
the  same  in  Syriac  ?" 


In  the  Peshito  Syriac  version,  how- 
ever, the  same  word  (keepho)  is  used  in 
both  instances,  and  it  is  the  word  eveiy- 
where  used  in  that  version  as  the  proper 
name  (Cephas)  of  the  apostle.  It  is, 
however,  used  iu  that  version  for  both 
stone  and'  rock.  Examples  of  the  former 
are  found  in  Luke  4:3;  Matt.  4:3;  7  : 
9;  John  10  :  31.  Examples  of  the  other 
use  is  found  in  Matt.  27  :  51 ;  1  Cor.  10  : 
4.  In  Matt.  27  :  60  it  is  found  twice, 
the  tirst  meaning  rock,  the  second  stone.* 
But  whether  Jesus  used  the  same  or  dif- 
ferent words,  we  must  suppose  that  the 
inspired  Matthew  gave  faithfully  his 
meaning,  and  he  says,  "  Thou  art  Peter 
(a  stone),  and  upon  this  rock."  He 
could  have  continued,  with  grammatical 
correctness,  and  upon  ihU  stone.  The 
change,  therefore,  from  stone  to  rock 
shows  a  change  of  idea ;  as  stone  applies 
to  Peter,  rock  must  at  least  apply  to 
something  more  tlian  Peter.  What 
more  natural  than  for  Jesus  to  apply  it 
to  himself,  the  Christ,  as  just  brought 
out  in  the  confession  of  Peter.  Peter,  a 
stone,  a  piece  of  the  rock ;  but  Christ  the 
rock  itself.  Second,  the  demonstrative 
this  (this  rock)  naturally  refers  to  some 
other  one  than  Peter,  whom  Jesus  was 
addressing.  It  is  very  unusixal  to  apply 
it  to  the  object  of  address.  It  accords 
with  our  Savior's  manner  of  speaking, 
to  refer  it  to  himself.  Thus,  in  ch.  21  : 
44  he  calls  himself  this  stone,  and  in 
John  2  :  19-21  he  calls  his  body  this  tem- 
ple. Compare  John  6 :  51, 58.  Third,  the 
figure  of  a  rock  is  never  applied  in 
Scripture  to  a  mere  man;  but  is  espe- 
cially appropriated  to  God,  or  tj'pically 
or  prophetically  to  Christ,  in  the  Old 
Testament  (Deiit.  32  :  4-37 ;  1  Sam.  2:2; 
2  Sam.  22  :  2-47;  23  :  3;  Ps.  18  :  2-46; 
19  :  14;  28  :  1 ;  31  :  2,  3;  42  :  9;  Gl  :  2, 
6,  7;  71  :  3;  73  :  26;  78  :  35 ;  89  :  26; 
94  :  22;  95  :  1 ;  Isa.  8  :  14;  17  :  10;  26  : 
4;  30  :  29;  44  :  8;  Heb.  1  :  12),  and  to 
Christ  in  tlie  New,  Rom.  9  :  33 ;  1  Cor. 
10  :  4;  1  Pet.  2  :  8.  This  remarkable 
use  of  the  figure  affords  a  strong  pre- 
sumption against  applying  it  here   to 


*  In   the  Peshito  version   the  following 
other  words,    of  allied   signification,    are 

found:  In  one  passage  eW//*o  =  Heb.  "1^5*, 
1  Peter  2:8,  "  rock  of  oflfense ;"  ShniH/o,  for 
inasaire  rock  in  its  natural  position.  Matt. 
7:24,25;  13:5,20;  Luke 6:  48;  Mark  15: 
40,  first  clause,  etc.  Another  word.  Shegee- 
pho,  a  steep  rock  or  precipice,  is  used  in 
Matt.  8 :  32 ;  Mark  5:13;  Luke  S  :  33. 


A.I).  2'J. 


MATTHEW    XVI. 


231 


Peter,  or  to  his  confession,  and  for  ap- 
plying it  to  Clirist,  since  tlie  tigure  is 
never  applied  in  Scripture  to  mere  ab- 
stract principles  or  doctrines.  The  dis- 
ciples must  have  been  familiar  witli  tliis 
tigurativc  application  of  rock,  and  when 
Peter  proclaimed  the  Messiahshiji  and 
divine  Sonship  of  Jesus,  what  more  na- 
tural than  for  Jesus  to  conlirm  the  truth, 
and  designate  himself  thin  rock?  Peter 
was  but  tlie  confessor;  yet  as  believing 
and  partakinn'  of  the  Siiirit  of  Christ,  he 
was  Pctci-,  stone,  A  piece  of  the  rock ;  but 
Christ  was  the  embodiment  of  his  con- 
fession, the  rock.  Fourth,  this  interpreta- 
tion is  in  harmony  with  all  the  teachings 
of  the  New  Testament,  and  especially 
with  the  relation  between  Christ  and  the 
apostles,  and  all  believers,  1  Cor.  3:11; 
Eph.  2  :  20;  1  Pet.  2:4-8;  Rev.  21  :  14. 
The  objection  that  rhetorical  taste  and 
propriety  are  violated  by  mingling  two 
figures,  Christ  the  rock  and  Christ  the 
builder,  is  of  no  force;  for  the  two 
figures  thus  brought  together  beautifully 
illustrate  a  great  fact  in  Christ's  king- 
dom, and  one  taught  in  the  word  of 
God,  namely,  that  Christ  is  both  the 
foundation  and  the  builder  of  his 
church. 

My  church.  The  Greek  word  ek- 
kleda,  translated  church,  is  derived  from 
its  corresponding  verb,  to  call  out,  to  con- 
voke, and  means  literally  the  called  mit,  a 
convocation,  Ofisemhly,  congregation.  AH 
the  earliest  English  versions  translate  it 
conqregation,  except  that  of  Wicklifie 
(1384)',  which  reads  church.  The  Genevan 
version  (1.5.57)  in  a  few  instances,  and 
the  Bishops'  Bible  (1568)  in  all,  except 
in  Matt.  16  :  18  and  Heb.  12  :  23,  where 
congregation,  is  retained,  substituted 
church  in  place  of  congregation  of  pre- 
vious versions;  and  in  the  revised  and 
autliKJrized  version  of  1611,  church  was 
substituted  in  all  the  passages  in  the 
New  Testament.  The  word  which  was 
chosen  by  Christ  for  a  special  religious 
use  in  his  Idngdom  deserves  our  careful 
study. 

In  its  clcuisic  or  heathen  iisage  it  meant 
a  lawful  assembly  of  qualified  citizens 
of  a  free  Greek  city,  especially  of 
Athens,  for  the  transaction  of  business; 
and,  secondarily,  any  assembly  convened 
for  purposes  of  business.  It  involved 
the  idea  of  a  collection  of  intelligent,  ra- 
tional agent.'i,  assembled  for  the  exercise 
of  cei'tain  riglits  and  i)rerogatives. 

In  the  Sepluagint  (a  Greek  version  of 
tlie  Old  Testament)  it   is  found  over 


seventy  times  as  the  translation  of  the 
Hebrew  word  kahal,  which  means  a 
condiig  together,  an  a.sreinbly,  congregation, 
com'ocatvm.  It  is  mostly  nsed  to  denote 
a  regularly-called  assembly  of  the  Israel- 
ites for  any,  but  especially  religious 
purposes  and  business.  Dent.  18  :  16 ; 
Judges  20  :  2 ;  21  :  8 ;  1  Kings  8  :  14 ;  1 
Chron.  29  :  1 ;  2  Chron.  1  :  3,  5.  It  is 
also  used  to  mean  an  assembly  of  per- 
sons for  any  purpose,  1  Sam.  19  :  20 
{conqxivy  of  pro])hets) ;  Ps.  26  :  5 ;  89  : 
5  ("of  saints,"  that  is,  angels).  As  in 
classic  usage,  so  also  in  the  Septuagint, 
it  involved  the  idea  of  intelligent  and  re- 
sponsible  agents,  being  thus  distinguished 
from  the  less  noble  Greek  word  .mna- 
goge,  and  its  equivalent  HebrcAV  word 
gnathah,  which  are  applied  to  a.sxemblics 
of  both  active  and  passive  agents,  to  U7i- 
con.scious  and  even  iii-atknial  beings, 
Exod.  12  :  3,  19;  Judges  14  :  8  (of  bees), 
Ps.  68  :  30  (of  bulls).  "The  word  ekklesia 
had  been  thus  used  with  a  religious  im- 
port in  the  Septuagint  for  250  years, 
when  our  Savior  chose  it  for  service  in 
his  kingdom. 

In  the  New  Testament  it  occurs  114 
times,  as  follows : 

1.  It  is  used  once  in  the  usual  classic 
sense  of  lawful  assembly  for  business, 
Acts  19  :  39.  2.  It  is  twice  applied  (a 
rare  use  of  the  word)  to  a  tumultuous 
assembly.  Acts  19  :  32,  41.  3.  It  occurs 
twice  in  the  Jewish  sense  of  the  congre- 
gation convened  for  religious  purposes, 
Acts  7  :  38  ;  Heb.  2  :  12.  4.  In  all  other 
cases  it  is  applied  to  the  followers 
of  Christ.  First,  and  more  frequent- 
ly, to  a  particular  company  of  disci- 
ples. Acts  11  :  22 ;  1  Cor.  1  :  2,  etc. 
Compare  Acts  2  :  1,  41,  47.  In  this 
sense  it  is  often  used  in  the  plural,  Rom. 
16  :  4  ;  1  Cor.  16  :  19  ;  Gal.  1:2;  Rev. 
1  :  4.  Second,  it  is  applied  to  the  col- 
lective body  of  discipleship  wherever 
found.  Gal.  "l  :  13  ;  Eph.  1  :  22  ;  Col.  1 : 
18  ;  1  Tim.  3  :  15  ;  Heb.  12:  23.  Christ 
uses  the  word  twice,  the  only  two  times 
it  is  found  in  the  Gospels,  first  in  its 
general  sense  in  this  passage,  and  second 
in  its  particular  sense  in  ch.  18  :  17. 

In  the  New  Testament,  as  in  classic 
Greek  and  the  Septuagint,  it  involves 
the  idea  of  conscious,  active,  and  responsi- 
ble agents.  It  is  never  ap])lied  to  a  na- 
tion, a  family,  the  eldership,  a  council, 
hierarchy,  or  to  a  house  of  worship  {rob- 
bers of  chnrchcs.  Acts  19  :  37,  correctly 
translated,  is  robbers  of  temples),  but  to 
the  discipleship,  either  a  local  body  or- 


2.J2 


MATTHEW    XVI. 


A.D.  29. 


19  "  And  I  will  give  unto  thee  the  keys  of  the  kingdom 
of  heaven  :  and  whatsoever  "^  thou  shalt  bind  on  earth 
shall  be  bound  in  heaven  :  and  whatsoever  thou 
shalt   loose   on   earth   shall   be   loosed   in  heaven. 


»  Zee.  6.  12,  1.3 ;    1 

Cor.  3.  9. 
'  Ac.  20.  28. 
"  Job  38.  17  ;   Ps. 

9.  13;  107.18:  Is. 


ganized  according  to  the  rules  of  the  Gos- 
pel, or  the  collective  body  of  disciples. 
Neither  is  the  word  to  be  confounded 
with  the  more  comprehensive  term  kbiff- 
doin  of  heathen,  of  which  the  church  is 
the  external  manifestation.  See  ch. 
H:2. 

In  this  passage  we  have  the  first  re- 
cord of  our  Savior's  use  of  the  word, 
which  he  applies  to  his  discipleship. 
To  distinguisli  his  own  from  the  congre- 
gation of  Israel,  he  says.  My  church, 
my  coitgreyalion.  See  further  on  ch.  18  : 
17.  It  is  worthy  of  notice  that  wiiile 
Jesus  speaks  of  the  legislative  power  of 
an  individual  church  in  ch.  18  :  17,  he 
intimates  no  such  power  as  exercised  by 
his  church  in  its  collective  capacity.  In- 
deed, the  church  general,  as  an  organiza- 
tion, is  nowhere  spoken  of  or  implied 
in  the  New  Testament.  Hence,  in  Gal.  1 : 
22,  it  is  not  the  church  of  Judea,  but 
"  the  churches  of  Judea,"  etc.  Compare 
2  Cor.  8:1;  Rev.  1  :  4. 

The  gates  of  hell,  of  hades,  the 
tmder-world,  the  abode  of  departed  spirits, 
without  regard  to  their  character  and 
state  of  sutteriug.  The  portals  of  the 
realm  of  death.  See  on  ch.  11 :  23.  The 
gates,  the  entrances  into  the  realm  of  the 
departed,  represent  death,  by  which  all 
enter  there,  and  which  is  barred  against 
their  return.  Compare  Ps.  107  :  18  ; 
Isa.  38 :  10.  "  In  these  significant  words, 
the  Savior  refers  to  his  own  near  vic- 
tory over  '  the  last  enemy  that  shall  be 
destroyed'  (1  Cor.  15  :  26);  and  to  the 
assurance  thereby  given,  that  he  was 

;  able  to  secure  his  church  (the  congrega- 
tion of  the  faithful)  uuharmed  of  dcatli 

'  (Heb.  2  :  14).  Compare  his  laaii'utige 
(Rev.  1  :  18),  I  am  alive  for  evermore,  aiid 
have  the  keya  of  death  and  t/ie  under-world, 
(as  the  words  are  arranged  in  all  critical 
editions).  The  supposition,  that  by 
gates  is  meant  an  aggressive  power,  vio- 
lates all  propriety  in  the  use  of  the  fig- 
ure. Gates  are  a  resisting  and  r&<t raining, 
but  not  an  a//gressive  force." — Dr.  Co- 
NANT.  Deatli  shall  not  prevail  against 
his  church,  neither  by  its  receptive  power 
as  it  opens  like  a  yawning  gulf  to  re- 
ceive all ;  nor  b}'  its  destructive  power 
over  the  bodies  of   all  as  they  enter ; 


nor  by  its  retaining  power  in  keeping 
them  in  the  realm  of  death;  but  they 
!  shall  have  a  glorious  resurrection.     Hi^ 
1  church  {congregation)  shall  continue  to 
j  the  end  of  time,  notwithstanding  death 
j  in  its  various  forms  of  martyrdom  and 
disease,  and  they  shall    ultimately   be 
victorious. 
I      19.  The  keys.    These  were  symbols 
i  of  power  and  authority.     The  steward 
I  of  an  ancient  household  often  bore  a  key 
as  a  badge  of  his  office.     Oriental  keys 
I  were  generally  of   wood,   often  of  so 
'  large  size,  and  curved,   as  to  be  hung 
around  the  neck  or  on  the  shoulder. 
The  figure  is  used  in  Isa.  23  :  22  and 
Rev.  3  :  7,  to  denote  Christ's  power  and 
authority.     Power  and  authority  were 
thus  conferred  upon  Peter  and  the  rest 
of  the  apostles  whom  he  represented. 
Keys  of  the  kingdom  of  heaven  naturally 
denote  the  means  or  instruments  of  ac- 
cess into  that  kingdom:  the  doctrines 
which  Peter  and  the  rest  of  the  apostles 
were  permitted  to  preach  Avith  divine 
authority.     Compare  Luke  11 :  52.   They 
spoke  as  inspired  men  and  apostles  of 
Jesus  Christ.    Whosoever  received  these 
doctrines  should    be    admitted  to  the 
kingdom  of  heaven,   and  whoever  re- 
jected them  should  be  excluded.     This 
was  remarkably  fulfilled  in  Peter,  wlio 
thus  opened  the  kingdom  of  heaven  to 
both  the  Jews  and  "Gentiles,  Acts  chs. 
2  aud  10.     See  also  Acts  8  :  21  ;  13  :  10, 
46.     This  was    of    course  a  delegate! 
power,  enjoyed  no  longer  than  exerci:<eJ 
in  accordance  with  the  divine  will.  Co.n- 
pare  Gal.  2  :  11-14. 

Bind  on  earth— loose  on  eartii, 
etc.  The  same  power  is  bestowed  o;i 
the  rest  of  the  apostles  and  the  disci- 
ples generally,  ch.  18  :  18.  To  bind  and 
loose,  according  to  later  Hebrew  prover- 
bial phraseology,  means  to  forbid  aiul 
permit,  to  declare  a  thing  unlawful  or 
lawful.  This  is  something  more  than 
the  keys,  the  power  of  opening  ami 
shutting  as  above  explained ;  it  is  the 
power  of  declaring  what  is  forbidden  and 
permitted  in  regard  to  doctrine,  prac- 
tice, and  discipline.  Peter  and  the  other 
apostles  were  thus  empowered  as  in- 
spired teachers  and  guides  in  the   for 


A.D.  29. 


MATTHEW    XVI. 


233 


20  *  Then  charged  he  his  disciples,  that  they  should 
tell  no  man  that  he  was  '  Jesus  the  Christ. 

Jems  foretells  his  death  and  resurrection  ;  rehuLes 
Feter,  and  teaches  the  necessity  of  self-denial. 

21  From  that  time  forth  began  Jesus  e  to  show  unto 
his  disciples,  how  that  he  must  go  unto  Jerusalem, 
and  suffer  many  things  of  the  elders  and  chief 
priests  and  scribes,  and  be  killed,  and  be  raised 

22  again  the  third  day.  Then  Peter  took  him,  and 
began  to  rebuke  him,  saying.  Be  it  far  from  thee, 


38.  10;  John  10. 

27-30 ;  Ko.  8.  :«- 

3!». 
'  Is.  22.  22. 
•'  ch.  18.  18. 
'■  Mk.  8.  30. 
f  John  20.  31. 

e  Mk.  8.  31 ;  9  :  31 ; 
10.  33 ;  Lk.  9.  22 ; 
24.  6,  7. 


Illation  and  discipline  of  the  primitive 
cliurches.  For  examples  of  tlie  exer- 
cise of  this  power  see  Acts  1  :  1.5-22  ; 
.5  :  3-10  ;  6  :  2-i ;  11  :  1-18  ;  1.5  :  4-29. 
Tlie  power  in  this  sense  ceased  with  in- 
spiration. In  a  subordinate  sense,  the 
power  continues  with  the  ministers  of 
C'lirist,  as  his  ambassadors  and  the  pro- 
claimcrs  of  his  trutli,  and  with  the 
churches  as  the  administrators  of  his 
laws  in  tlie  regulation  of  their  own 
all'airs  and  in  the  exercise  of  discipline. 
Of  course  this  power  is  valid  only  so 
far  as  exercised  according  to  the  will  of 
Chriot  as  expressed  in  his  word.  The 
New  Testament,  which  has  been  given 
us  liy  tliese  inspired  teachers,  is  our  rule 
of  faith  and  practice. 

riO.  Tell  uo  man.  The  time  had 
not  come  for  the  public  proclamation 
that  he  was  tlie  Messiah.  He  must  suf- 
fer, die,  rise  from  the  dead,  and  the 
Spirit  must  come.  The  people  were 
not  yet  ready  for  hearing  this  truth, 
neither  were  the  disciples  fully  prepared 
for  the  work.  Compare  ch.  8:4;  9  : 
30.  That  he  was  Jesus  the  Christ. 
According  to  the  best  manuscripts, 
'Flialhe  is  the  Christ. 

21-2o.  Jesus  announces  to  his  dis- 
ciples THE  NECESSITY  OF  HIS  DEATH 
AND  RESURRECTION,  and  rcbukcs  Peter 
for  expressing  his  aversion  to  it,  Mark 
8  :  31-33  ;  Luke  9  :  22. 

21.  From  that  time.  Up  to  this 
time  Jesus  had  taught  them  that  he 
was  the  Christ;  now  he  teaches  them 
that  he,  the  Christ,  must  suffer.  Be- 
fore he  had  given  obscure  intimations  of 
both  his  sufferings  (ch.  10  :  38  ;  John  3  : 
14)  and  his  resurrection,  ch.  12  :  40  ; 
John  2  :  19  ;  but  now  he  speaks  plainly 
and  teaches  that  it  is  necessary.  The 
disciples,  who  held  worldly  views  of  the 
Messiah,    needed     instruction.       They 


would  thus  be  in  a  measure  prepared 
for  the  event  when  it  came,  and  after- 
ward they  would  see  the  fultillment  of 
this  prophecy,  as  well  as  those  of  an- 
cient prophets,  Isa.  .53  :  4—10  ;  Dan.  9  : 
26.  Began  Jesus  to  show.  He  acts 
the  part  of  a  prophet  in  the  highest 
sense.  He  beffmi  from  this  time  to  show 
the  fact  and  the  necessity  of  his  suffer- 
ings, thus  to  correct  their  mistsiken 
views.  He  continued  afterward  with 
further  particulars,  ch.  17  :  22,  23  ;  20  : 
17-19.  Elders,  etc.  The  Sanhedrim,  the 
highest  ecclesiastical  and  civil  court  of 
the  Jews.  See  on  ch.  2:4.  Be  killed. 
Rather,  Bepiit  to  death.  See  on  ch.  17: 
23.  Mark  adds,  that  "  he  spake  that 
saying  openly." 

22.  Peter  again  appears  as  the  spokes- 
man of  the  twelve,  showing  his  pecu- 
liar manner  and  temperament ;  for  he 
evidently  expresses  their  aversion  to  re- 
ceiving what  Jesus  had  just  said  con- 
cerning himself.  Then  Peter  took 
him.  "  He  took  him  aside.  Began  to 
rebuke  him.  He  only  began;  for  Je- 
sus interrupts  him  with  one  of  his  se- 
verest retorts.  The  scene  is  true  to  life. 
Extremes  often  meet  in  religious  ex- 
perience. The  sudden  transition  from 
the  bold  and  believing  confessor  of 
Christ  to  an  unbelieving  rebuker  and 
adversary  was  consistent  with  Peter's 
impulsive  and  ardent  temperament,  and 
may  have  resulted  from  a  certain  vanity 
and  pride,  arising  from  the  prominent 
position  he  had  just  taken  in  confessing 
Jesus,  and  the  answer  Jesus  had  given 
him  in  return. 

Be  it  far  from  thee.  Literally, 
propitioux  to  thee,  merciful  to  thee,  a  pro- 
verbial expression,  an"  exclamation  of 
aversion,  and  well  expressed  by  the 
EngHsli  translation,  JBe  it  far  from  thee. 
Peter,  like  the  Jews  generally,  probably 


234 


MATrilEW     XVI. 


A.D.  29 


23  Lord  :  tliis  shall  not  be  unto  thee.  But  he  turned, 
and  said  unto  Peter,  Get  thee  behind  me,  Satan  : 
'■  thou  ai"t  an  oft'ense  unto  me :  for  thou  savorest 
not  the  things  that  be  of  God,  but  those  that  be  of 


''Ro.8.5-8;lCor 
2.  14. 


24  Then  said  Jesus  unto  his  disciples.  If  any  man 
will  come  after  me,  let  him  deny  himself,  and  take 

25  up  his  cross,  and  follow  me.  For  '  whosoever  will 
save  his  life  shall  lose  it :  and  whosoever  will  ^  lose 

26  his  life  for  my  sake  shall  find  it.  For  '  what  is  a 
man  profited,  '"  if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  ?  or  "what  shall  a  man  give  in 


'  ch.   10.  39;   Ac. 

20.  2.3,  24;   Rev. 

12.  11. 
"Gal.  2.  20;  6.14) 

Phil.  3.  10. 
'  Job  2.  4. 
"Lk.   12.   20;    16. 

25. 


thought  that  the  Messiah  would  live  for- 
ever, John  12  :  134. 

23.  Jesus  turns  about,  looks  upon  his 
disciples  (Mark  8  :  33),  and  says  unto 
Peter,  Get  thee  behind  me,  Satan. 
Begone,  out  of  my  night,  Satan  ;  tlie  same 
words  as  used  by  Jesus  to  Satan  in  tlic 
wilderness,  ch.  4 ;  10 ;  Luke  4 :  8.  Satan 
is  here,  as  in  every  other  place  in  the 
New  Testament,  the  Hebrew  pro;)er 
name  (meaning  adversary)  of  the  Devil. 
Satan  was  present  with  Peter,  iuflueuc- 
ing  him  to  evil.  Compare  Luke  22  :  3  ; 
Acts  5  :  3.  Peter,  in  opposing  what 
Jesus  had  said  as  if  it  was  not  true,  was 
acting  as  a  representative  of  Satan.  He 
would  have  him  be  a  worldlv  Messiah 
Compare  ch.  4  : 8, 9.  An  offense  unto 
me.  A  stumbling-block,  a  stone  of  offense, 
an  aggravation  to  me  morally  and  reli- 
giously, exceedingly  displeasing  to  God 
and  to  me.  Savorest  not,  etc.  T/iou 
art  not  of  the  mind  of  God,  but  of  men. 
Thou  thinkest  not  the  things  of  God, 
but  the  things  of  men.  Compare  Isa. 
55 :  8.  His  views  were  carnal  and  not 
spiritual.  He  was  thinking  of  a  worldly 
kingdom,  and  not  of  a  kingdom  which 
is  not  of  this  world.  His  rebuke  of 
Jesus  was  therefore  in  harmony  with 
tlie  views  of  men,  and  not  with  the  de- 
signs of  God. 

24-28.  Jesus  teaches  the  duty  and 
necessity  of  self-denial  on  the  p.4rt 
OF  HIS  FOLLOWERS,  Mark  8  :  34-9  :  1 ; 
Luke  9  :  23-27. 

24.  Then  said  Jesus,  etc.  This  was 
said  to  the  multitude  as  well  as  the  dis- 
ciples, Mark  8  :  31.  He  had  just  told 
his  disciples  that  he  must  suffer ;  now  lie 
teaches  them  and  the  people  that  disci- 
pleship  also  involved  sulferings  and  self- 
denials.  If  any  one  would  be  his  fol- 
lower, he  must  be  wilUng  to  sutler,  aud 


also  must  expect  to  suffer.  Will  come 
after  me.  Purposes,  determines  to 
come  after  me  as  my  follower  or  disci- 
ple. Deny  himself.  Kenouuce  him- 
self, abstaining  from  every  thing  which 
stands  in  the  way  of  duty.  Take  up 
his  cross.  A  "proverbial  expression, 
denoting  the  self-denials  and  self-sacri- 
fices, tlie  inner  and  outer  struggles  per- 
taiuing  to  the  Christian  life ;  and  also, 
doubtless,  prophetic  of  his  own  igno- 
minious death.     See  on  ch.  10  :  38. 

25.  Whosoever  will  save.  Who- 
ever purposes  or  determines  to  save  his 
natural  or  temporal  life,  makes  this  his 
great  object  and  hence  rejects  me,  shall 
lose  Ills  hinher  spiritual  life.  Whoso- 
ever will  lose.  Rather,  may  lose. 
Whosoever  may  lose  his  temporal  life 
for  my  sake,  making  it  only  secondary 
and  subservient  to  me,  sliairfind  eternal 
life.     See  on  ch.  10  :  39. 

2G.  For  what  is  a  man.  Accord- 
ing to  the  highest  critical  authorities. 
For  what  will  a  man  be,  etc.  Lose.  To 
bring  loss  upon  one's  self ;  to  suffer  loss 
or  ruin  as  a  penalty  for  a  fault  or  crime ; 
hence,  to  forfeit  hi.i  soul  by  seeking  the 
world  and  not  following  Jesus.  The 
very  spirit  that  Peter  had  manifested,  if 
followed  out,  would  result  in  the  ruin 
of  the  soul.  Soul  is  the  word  trans- 
lated life  in  the  preceding  verse,  and 
here  denotes  the  higher  spiritual,  im- 
mortal nature  of  man.  See  on  ch.  10  : 
28,  39.  It  can  not  mean  the  life  of  the 
bodj';  for  a  person  must  lose  that, 
whether  he  gains  the  whole  world  or 
not ;  it  must  refer  to  the  soul  and  its 
eternal  life.  Give  in  exchange. 
Give  as  an  exchange,  or  as  a  ransom, 
as  an  equivalent.  The  meaning  is,  if 
a  man  forfeits  his  soul,  what  shall  he 
give  as  au  exchange,  ransom,  or  equiva- 


A.D.  29. 


MATTHEW    XVI. 


2;i5 


27  exchange  ft)r  liis  soul  ?  For  "  the  Son  of  man  sliall 
come  in  the  glory  of  his  Father  p  with  liis  angels; 
1  and  then  he  shall   reward    every  man   according 

28  to  his  -works.  Verily  I  say  unto  you,  ■■  There  be 
some  standing  here  which  shall  not  *  taste  of  death, 
*  till  they  see  the  Son  of  man  coming  in  his  king- 
dom. 


"  Vs.  49.  7,  8. 

"  Mk.  8.  38. 

"■  ch.  13.  41 ;  25.  31  ; 

Dan.  7,  10;    Zee. 

14.  5;  2Thes.  1. 

7-10;  Jude  14. 
1  ch.  10.  41,  42;    1 

Cor.  3.   8;   Rev. 

2.  23. 


lent  for  it?  How  can  he  redeem  it? 
The  interrogative  form  makes  the 
statement  the  more  emphatic.  He 
can  not  possibly  lincl  an  eciuivaleiit. 
The  ruin  will  be  irretrievable,  and 
hence  perpetual.     Compare  Ps.  49  :  7,  8. 

27.  For.  This  word  introduces'  a 
most  solenui  reason  for  what  lie  had  just 
tauglit  in  the  three  preceding  verses. 
There  shall  be  a  judgment ;  Jesus  him- 
self shall  be  tlie  Judge,  and  every  one 
shall  be  rewarded  according  to  his 
worlvs.  ShaH  come  is  empliatic  in 
tlie  original.  Jesus  affirms  with  em- 
phasis, that  he,  the  Son  of  Man,  now 
m  humiliation,  shall  come.  In  the 
glory  of  his  Father.  In  the  majesty 
and  splendor  of  his  Father,  John 
17  :  5  ;  Heb.  1:3;  Matt.  24  :  30  ;  25  : 
31.  According  to  his  works.  Ac- 
cording to  his  works  as  a  manifesta- 
tion of  character,  his  whole  course  of 
conduct. 

28.  Verily  I  say  unto  you.  A 
most  solemn  and  authoritative  declara- 
tion. See  on  5  :  18.  Some  stand- 
ing here.  Of  the  twelve,  and  of  the 
multitudi',  Mark  8  :  34.  Shall  not 
taste  of  death.  A  strong  negative  in 
the  oi-iginal,  iS/iall  not  die,  death  being 
represented  by  the  figure  of  a  bitter  cup 
or  goblet.  See  the  Son  of  Man 
coming  in  his  kingdom.  This  is 
referred  by  different  commentators  :  1 
To  the  Transfiguration.  2  To  the  Res- 
urrection. 3  To  the  day  of  Pentecost. 
4  To  the  destruction  of  Jerusalem.  5 
To  the  iirogressive  establisliment  of 
Christ's  kingdom  between  the  effusion 
of  the  Holy  Spirit  on  the  day  of  Pente- 
cost and  the  destruction  of  Jerusalem. 
6  To  the  second  coming  of  Christ. 

The  great  objection  to  any  of  these 
views  is  a  want  of  comprehensiveness. 
See  on  ch.  10  :  23.  It  is  a  great  princi- 
ple in  proi)hecy  that  it  not  only  points 
to  the  final  event  itself,  but  also  to  the 
types  of  that  event,  tluis  including  a 
series  of  events,  all  fulfilling  one  pre- 
diction.    According  to  this   priucip.le, 


these  words  were  fulfilled  to  his  apos- 
tles and  disciples  in  the  resurrection, 
and  to  the  Jewish  nation  in  his  provi-  k 
dential  coming  at  the  destruction  at 
Jerusalem  which  was  a  type  of  his  final 
coming.  The  language  according  to 
Mark  (9:  1),  "Till  they  have  seen  the 
kingdom  of  God  come  with  power," 
and"^  Luke  (9  :  27),  "  Till  they  see  the 
kingdom  of  God,"  may  also  include,  in 
their  fulfillment,  the  pentecostal  season 
and  the  complete  miraculous  establish- 
ment of  Christianity,  Acts  4  :  25-30  ; 
13  :  32-34,  and  Ps.  2  :  6. 

We  can  hardly  refer  this  prediction  of 
Jesus  to  his  transfiguration,  which  oc- 
curred only  a  few  days  after ;  for  his 
language  ".s-Aa/?  not  taste  of  death  till,'''' 
implies  some  distance  of  time,  and  not 
merely  length  of  privilege.  Compare 
also  2  Peter  1  :  15.  So  also  it  is  not  ab- 
solutely necessary  to  include  the  second 
coming  to  judgment  in  the  fulfillment; 
yet  the  reference  of  Jesus  to  the  judg- 
ment in  verse  27,  would  naturally  sug- 
gest that  view.  Thus  some  of  those 
present  saw  Jesus  as  a  king  come  in  his 
kingdom,  and  in  this  they  saw  a  type 
and" earnest  of  his  final  coming.  John 
(John  21  :  22),  and  probably  Philip,  sur- 
vived the  destruction  of  Jerusalem. ' 

Remarks. 

1.  Phariseeism  and  Sadduceeism  have 
often  joined  hands  in  opposing  Christ ; 
thus  liave  superstition  and  infidelity; 
formalism  and  skepticism;  Unitarian- 
ism  and  Universalism,  ver.  1. 

2.  Wicked  men  often  repeat  objec- 
tions to  Christ  and  the  Gospel  wJiich 
have  before  been  most  fullj'  answered, 
ver.  1  ;  eh.  12  :  38-40. 

3.  Pliarisaic  and  formal  teachers  un- 
derstand earthly  things  better  than  spi- 
ritual. Many  conunentators  are  better 
exponnders  of  the  weather  and  science 
than  of  Scripture  and  religion,  vei-s.  2, 3; 
Jer.  8  :  7-9. 

4.  We  should  watch  the  sijjns  of  tli« 


236 


MATTHEW    XVII. 


A.D.  2!) 


XVII.     AND 


The  Transfiguration. 

after   six    days   Jesus    taketh    Peter, 


Mk.  9.  1 ;    Lk.  9. 

27. 

Lk.  2.  20. 


times  in  regard  to  the  interests  and  pro- 
gress of  Christ's  kingdom,  ver.  3  ;  Luke 
Vi  :  54-50. 

5.  They  that  abuse  the  light  and  priv- 
ileges given  them  shall  have  even  these 
taken  from  them,  ver.  4  ;  ch.  13  :  12 ; 
Dan.  13  :  10  ;  John  7  :  17. 

6.  We  can  not  be  too  watchful  against 
error  and  its  silent,  seductive,  and  cor- 
rupting influence,  vers  6-12  ;  1  Cor.  5  : 
6-8  ;  3  Tim.  3  :  17. 

7.  Men  are  very  prone  to  misappre- 
hend the  word  of  God.  Hence  the  need 
of  the  Spirit  to  enlighten  and  guide  the 
mind  into  the  truth,  ver.  7  ;  3  Cor.  3  : 
14. 

8.  Past  experience  of  the  power,  love, 
and  care  of  our  Savior  should  lead  us  to 
exercise  strong  faith  in  him,  vers.  8-10 ; 
Ps.  78  :  19-39. 

9.  Men  are  very  prone  to  fall  into  the 
self-confidence  of  the  Pharisees  or  into 
the  skepticism  of  the  Sadducees  in  re- 
gard to  the  future  state,  ver.  13. 

10.  \Vc  sliould  seek  to  know  what 
others  tliink  of  Christ,  so  that  we  may 
correct  their  false  views  if  they  have 
them,  and  do  them  good,  vers.  13,  14  ; 
John  1  :  45-19. 

11.  It  is  most  important  that  we  our- 
selves have  correct  views  of  Jesus,  as 
the  Christ,  ver.  15  ;  1  Cor.  16  :  33  ;  Gal. 
1:  8. 

13.  We  should  believe  and  confess 
Jesus  as  the  Clirist,  the  Son  of  the  living 
God,  without  which  we  can  not  claim 
discipleship,  ver.  16  ;  Rom.  10  :  9,  10  ; 

I  John  3  :  33,  33  ;  4  :  15  ;  5  :  10-13. 

13.  The  doctrine  of  the  human  and 
divine  Christ  is  divinely  revealed ;  and 
in  order  properly  to  understand  and  be- 
lieve it,  we  need  to  be  taught  of  God, 
ver.  17 ;  ch.  11  :  35-37. 

14.  Peter  was  indeed  an  important 
foundation-stone  of  the  church,  but 
Christ,  his  person  and  work,  is  the  roclv 
on  whicli  it  is  built,  ver.  18  ;  1  Cor.  3 : 

II  ;  Eph.  3  :  30,  etc. 

15.  The  church  is  Christ's  congregation 
of  faithful  followers,  called  out  from  the 
world.  An  unconverted  membershi)i  is 
inconsistent  in  its  very  nature,  ver.  IS  ; 
Acts  3  :  47  ;  Eph.  5  :  25-37  ;  Col.  1  :  18. 

16.  Tlie  church  is  the  only  society  on 
earth  that  shall  really  be  indestructible, 


ver.  18 ;  Eph.  1  :  33,  23  ;  Rev.  18  :  3  ; 
19  :  1-3. 

17.  Apostk-s,  in  making  known  and 
recording  the  will  of  God  as  tliey  were 
taught  by  tlie  Holy  Spirit,  and  ministers 
of  Christ  in  proclaiming  it,  allow  or 
condemn  on  earth  what  is  allowed  or 
condemned  in  heaven,  ver.  19 ;  1  Cor. 
3  :  13  ;  3  Cor.  5  :  20. 

18.  Great  prudence  should  be  exercised 
in  presenting  trutli  at  the  right  time  and 
in  the  right  way,  ver.  20 ;  ch.  7  :  6 ;  Ec- 
cle.  13  :  11. 

19.  Professed  disciples  and  true  Chris- 
tians may  have  mistaken  views  of  many 
things  in  regard  to  divine  truth,  ver.  31 ; 
Acts  19  :  3 ;  1  Cor.  3  :  11-15. 

30.  Peter  was  indeed  a  poor,  fallible 
man.  The  Church  of  Rome  have  im- 
bibed the  worldly,  self-confident,  and 
ambitious  spirit  which  animated  him 
when  he  proved  to  be  Satan,  and  an  of- 
fense to  Jesus,  vers.  32,  23. 

21.  Apostles,  ministers,  and  churches 
can  exercise  the  power  of  the  keys  only 
when  they  are  of  the  mind  of  God,  ver. 
23;  Gal.  2  :  11,  13. 

22.  Christ  is  the  Lawgiver  of  his 
church.  His  word,  and  not  our  views 
and  feelings,  is  the  standard  in  matters 
of  religion,  vers.  21-33;  ch.  7  :  21r-37; 
38 :  30. 

23.  Self-denial  is  essential  to  true 
Christian  discipleship,  ver.  34 ;  ch.  10 :  38. 

34.  Religion  must  engage  the  powers 
and  purposes  of  the  soul,  or  we  are  lost 
forever,  ver.  35 ;  Luke  14  :  26-33. 

25.  The  soul  is  of  infinite  value.^  If 
once  lost,  it  can  never  be  retrieved,  ver. 
26 ;  Luke  9  :  25.  26 ;  12  :  16-31. 

36.  The  second  and  final  coming  of 
Christ  will  be  attended  with  glorious  re- 
wards to  believers,  and  terrible  punish- 
ment to  unbelievers,  ver.  37 ;  ch.  25 :  46. 

CHAPTER  XVII. 

By  his  transfiguration  Jesus  gives 
three  of  his  chosen  discijiles  a  glimpse 
of  Ills  future  glory.  He  points  out  John 
the  Baptist  as  the  Elijah  that  was  to 
come.  In  the  failure  of  his  disciples  in 
healing  a  demoniac,  he  teaches  tlie  ne- 
cessity of  a  stronger  faith,  obtained 
through  prayer  and  fasting.      Prediots 


A.D.  29. 


MATTHEW     XVII. 


237 


James,  and  Jolin  his  brother,  and  bringeth  them  up 
3  into  a  hiiih  mountain  apart ;  and  was  transfigured 
before  them  :  and  >'  his  lace  did  shine  as  the  sun, 
3  and  '■  his  raiment  vvas  white  as  the  light.     And,  be- 
hold, there  apjieared  unto  them  Moses  and  "  Elias 


ch.  10.  2.3;  SM.  .3, 
27-31  ;  26.  M ; 
Lk.  18.  8;  21.  27, 
28. 

'  Mk.  9.  2 ;  Lk.  9. 
28;    ch.    26.  37; 


ngain  his  death  and  resurrection;  and 
teaches  his  relation,  and  hence  that  of 
his  disciples,  to  the  tribute  for  the  tem- 
ple service. 

1-9.  The  Transfiguration.  Jesus 
miracnlously  presented  to  certain  chosen 
ones  of  his  disciples  as  a  spiritual  and 
i^lorified  Savior,  the  Redeemer  and  Law- 
ia;ivcr  of  his  people.  An  earnest  of  his 
future  glory,  and  that  of  his  followers, 
Mark  9  :  2-10 ;  Luke  9  :  28-36. 

1.  After  six  days.  Six  days  after 
the  confession  of  Peter,  related  in  the 
preceding  chapter.  Lnke  (9 :  28),  count- 
ing the  days  of  Peter's  confession  and 
of  the  transfiguration,  says,  "about 
eight  days."  Taketh  Peter,  James, 
and  John.  These  were  the  three  spe- 
cially favored  apostles,  and  the  most  in- 
timate bosom  friends  of  Jesus.  They 
alone,  of  the  apostles,  saw  Jesus  raise 
the  daughter  of  Jairus,  Mark  .5 :  35 ;  they 
were  the  witnesses  of  his  agony  in  the 
garden,  ch.  26  :  37.  Now  they  are  chosen 
to  behold  his  transfigured  glory.  Peter 
refers  distinctly  to  tliis  wondrous  scene, 
2  Peter  1  :  16-18.  John,  in  a  more  gene- 
ral manner,  says,  "  We  beheld  his  glory," 
John  1 :  14.  into  a  high  mountain. 
What  mountain,  is  wisely  concealed  from 
ns.  Tradition  says  it  was  Mount  Tabor, 
five  miles  east  of  Nazareth,  but  without 
foundation;  for  a  fortified  town  stood 
on  the  summit  of  Tabor,  and  was  garri- 
soned by  tiie  Romans  in  the  time  of 
Christ.  The  language,  hringeth  them  icp 
into  a  high  mountain  apart,  means  that 
Jesus  brought  them  to  the  summit  of 
the  mountain,  to  a  secluded,  solitary 
place,  and  there  they  were  alone  by 
themselves.  Besides,  Jesus  was  more 
than  fifty  miles  north  of  Tabor,  in  the 
region  of  Ciesarea  Phllippi ;  it  does  not 
appear  that  he  returned  to  Galilee  till 
after  the  transfiguration,  Mark  9  :  30.  It 
is  quite  probable  that  it  was  one  of  the 
summits  of  Hermon,  in  the  vicinity  of 
Cicsarea  Philippi.  Luke  (9 :  28)  says  that 
Jesus  went  into  the  mountain  to  pray. 
Some  suppose  that  the  transfiguration 
occurred  at  night ;  for  that  was  a  com- 
mon season  with  Jesus  for  prayer,  and 
the  disciples  are  described  as  "heavy 


with  sleep,"  and  not  haviiig  descended 
the  mountain  till  the  next  day,  Luke  9  : 
32,  37.  The  supposition  is  a  very  proba- 
ble one. 

2.  Transfigured  before  them.  He 
was  changed  in  appearance.  Luke  (9  : 
29),  in  place  of  trunsjigicred,  says,  "  the 
fashion  (or  ajqxarance)  of  his  counte- 
nance was  altered,"  and  that  this  oc- 
curred while  he  was  j'raying.  His  di- 
vine nature  shone  forth,  and  its  glory 
enveloped  his  person.  His  raiment 
Avas  Avhite  as  the  light.  Mark  says 
(9  :  3),  "His  raiment  became  shining, 
exceeding  white  as  snow,  such  as  no 
fuller  on  earth  can  whiten."  His  rai- 
ment became  like  pure  white  light,  re- 
splendent as  lightning.  The  three  dis- 
ciples were  privileged  to  behold  aglimpse 
of  the  future  glory  of  Jesus  (John  12  : 
23 ;  17  :  1, 5 ;  Rev.  1 :  13-16),  and  also  of 
his  true  followers,  John  17 :  22 ;  Rom.  8 : 
18;  2  Cor.  3 :  18  ;  1  John  3  :  2.  They  were 
thus  being  prepared  for  the  sufllerings  of 
the  Savior,  and  for  their  own  sufierings ; 
for  his  and  for  their  resurrection  and 
glory. 

3.  Moses  and  EHas.  Moses,  the  re- 
presentative of  the  law,  and  Elijah,  of 
the  prophets.  Luke  tells  us  that  they 
"  appeared  in  glory."  The  fact  of  their 
appearance  is  indicated  as  yavj  marvel- 
lous by  the  word  Behold.  It  is  enough 
that  the  disciples  knew  them.  It  is  idle 
to  ask  how,  since  many  ways  can  be  con- 
ceived how  thej' came  to  this  knowledge. 
Jesus  may  have  saluted  them  by  their 
names ;  or  the  conversation  may  have  in- 
dicated them ;  or  they  may  have  known 
them  intuitively  through  the  Spirit,  etc. 
In  Moses,  also,  they  saw  in  a  glorious, 
visible  form,  a  spirit  of  the  just  made 
pei-fcct,  and  in  Elijah,  one  in  his  glori- 
fied body.  Elijah  had  been  translated 
nine  hundred  years  before,  and  Moses 
died  more  than  fourteen  hundred  yeai-s 
before,  on  Mount  Nebo,  and  the  Lord 
"  buried  him  in  a  valley,  in  the  land  of 
Moab,  over  against  Beth-peor."  There 
is  no  reason  for  believing  that  he  had 
been  raised  from  the  dead."  He  may  have 
appeared  in  afoitn  assumed  by  angels  on 
other  occasions.    This  was  not  a  mere 


238 


MATTHEW    XVII. 


A.D.   29. 


4  talking  with  him.  Then  answered  Peter,  and  said 
unto  Jesus,  Lord,  it  is  good  for  us  to  be  here  :  if 
thou  wilt,  let  us  make  here  three  tabernacles ;  one 
for  thee,   and  one    for   Moses,    and    one    for  Elias. 

5  ''  While  he  yet  spake,  behold,  a  bright  cloud  over- 
shadowed them :  and  behold  a  voice  out  of  the 
cloud,  which  said,  "  This  is  my  beloved  Son,  "*  in 

6  whom  I  am  well  pleased ;  "  hear  ye  him.  ♦  And 
when  the  disciples  heard  it,  they  fell  on  their  face, 

7  8  and  were  sore  afraid.  And  Jesus  came  and 
•>  touched  them,  and  said,  Arise,  and  be  not  afraid. 

8  And  when  they  had  lifted  up  their  eyes,  they  saw 
no  man,  save  Jesus  only. 


Mk.  5.  37 ;  2  Pet. 

1.  18. 
>  Ex.  34.  29 ;  Rev. 

10.  1. 
^  Dan.  7.  9. 
■>  Mill.  4.  5. 
"  2  Pet.  1.  17. 
■=  ch.  3.  17 ;   Lk.  3. 

22;  Ps.  2  7. 
<•  ch.  12.  18, 
'Ac.    3.     22.     23; 

Heb.  12.  25,  26. 
'  2  Pet.  1.  17,  18. 
6  Rev.  1.  17. 
"■Dan.  8.  18;  9  21; 

10.  10,  18. 


Tision,  but  an  actual  appearance ;  for 
Luke  (9 :  32)  says  that  the  disciples  were 
lieavy  with  sleep,  but  awakiuij,  they  saw 
Jesus  iu  his  glory,  and  the  two  men  with 
him.  Tlie  subject  of  conversation,  a5 
Luke  (9  :  31)  informs  us,  was  coucern- 
ing  liis  death,  "his  decease  (liis  depar- 
ture), wliich  he  should  accompUsli  at  Je- 
rusalem." 

They  speak  of  that  of  wliicli  tlie  law 
and  prophets  had  typided  and  foretold. 
"  Moses,  the  Law,  and  EHas,  the  Pro- 
phets, are  become  one ;  and  united  with 
Jesus,  the  Gospel." — Origen.  The  for- 
mer are  shown  to  be  preparatory'  and 
subservient  to  the  latter.  Jesus,  the 
greatest  of  all. 

4.  Peter  again  appears  as  spokesman, 
not  of  the  twelve,  but  of  the  three. 
His  answering  was  a  response  of  his 
own  f  eeliii2;s,  iu  view  of  the  circumstan- 
ces around  him.  See  ou  ch.  11 :  2-).  It 
is  good,  etc.  Joy,  a  holy  spiritual  ec- 
stasy, pervaded  the  souls  of  the  disciples ; 
but  at  the  same  time  they  were  filled  with 
awe  and  reverence — "  sore  afraid,''''  as 
Mark  informs  us;  and  knowing  not 
what  to  say  (Mark  9:6;  Luke  9  :  33), 
Peter,  in  his  bewilderment,  proposes 
erecting  three  tabernacles,  bootfis,  or 
tents.  According  to  so;ne  of  the  most 
ancient  manuscripts,  tlie  reading  liere  is, 
1  ivill  nuike,  which  is  in  liarmony  witli 
Peter's  self-contidence  and  ardent  tem- 
perament. The  taberiuiclea,  which  may 
be  applied  to  any  covered  or  shaded 
places,  are  doubtless  here  to  be  regarded 
as  booths  made  of  the  branches  and 
leaves  of  trees,  such  as  could  be  made 
in  that  solitary  retreat.  Peter  proposes 
three  tabernacles,  thougli  six  persons 
were  present.  He  would  have  one  for 
§ach  of  the  glorious  personages  present, 


and  he  and  his  two  fellow- disciples  act 
as  servants. 

5.  Two  more  wondrous  events  take 
place,  the  bright  cloud  aud  the  voice,  the 
account  of  eacli  beiui,''  introduced  as  ex- 
traordinary by  the  word  Behold.  The 
bright  cioiid  was  a  symbol  of  the  di- 
vine presence,  as  was  the  cloud  over  the 
tabernacle  (Exod.  40  :  38),  the  cloud  on 
Mount  Sinai  (Exod.  ^ :  16,  17),  and  tlie 
cloud  in  Solomon's  temple,  1  Kings  S  : 
10,  11.  Compare  Exod.  16  :  10;  l':zck. 
10  :  4 ;  Rev.  14  :  14.  Overshadowed 
them  with  radiance  and  effulgeut  liglit. 
Wlio  are  meant  by  them  ?  Some  say  Je- 
sus, Moses,  and  Elijah  ;  otliers,  the  dis- 
ciples ;  and  others,  still  more  correctly, 
I  think,  all  iircscnt.  See  Luke  9  :  34. 
A  voice  from  God  the  Fatlier,  as  in  ch. 
3  :  17.  Here  the  divine  testimony  is  at- 
tended with  tlie  command,  Hear  ye 
him.  Attend  to  his  instructions ;  hear 
aud  obey  him  as  the  Messiali,  the  Pro- 
phet, and  Lawgiver  of  the  Church.  God 
would  now  speak  tlirough  his  Son,  Heb. 
1  :  1,  3.  The  di~ciples  are  in  these  oc- 
currences favored  with  a  sign  from  hea- 
ven.    Compare  2  Pet.  1  :  1()-18. 

6,  7.  Fell  on  their  face.  What  they 
saw  and  heard  overpowered  them,  pro- 
strated tliem,  filled  tiiem  with  awe  and 
dread.  But  Jesus  touched  them,  and 
they  revived ;  their  fears  departed  at  his 
word.  Compare  Isaiah's  overwhelming 
awe  ill  his  vision  of  the  Lord  of  hosts 
(Isa.  6  :  5),  the  prostrating  efTect  of  a  vi- 
sion on  Daniel  and  the  touch  of  an  angel 
(Dan.  10  :  9,  10),  and  John  falling  at  the 
feet  of  the  Savior  as  dead,  who  laid  his 
hand  upon  him.  Rev.  1  :  17.  Also  com- 
pare the  falling  of  Saul  of  Tarsus  to  the 
earth,  near  Damascus,  Acts  9  :  3,  4. 
8.  The  disciples,  restored,  lift  up  their 


A.D.  29. 


MATTHEW    XVII. 


239 


9       And  as  they  came  down  from  the  mountain,  '  Je- 
sus charged  them,  saying,  Tell  the  vision  to  no  man,    i  ch.  16.  20,  21. 
until  the  Son  of  man  be  risen  again  from  the  dead. 

10  And  his  disciples   asked  him,  saying,  ^  Why  then 

11  say  the  scribes  that  Elias  must  first  come  ?      And 
Jesus  answered  and  said  unto  them,  Elias  truly  shall 

12  first  come,   and  '  restore  all  things.     •"  But  I  say 
unto  you,  that  Elias  is  come  already,  and  they  knew 


»  ch.  11.  9-15;  Mai. 

4.  5;  Mk.  9  11. 
'  Mai.  4.  6;  Lk.  1. 

It),  17 ;  3.  S-H. 
■"ch.  11.  14;  Mk. 

9.  12,  13. 


eyes  and  see  Jesus  ouly,  the  one  fore- 
shadowed, foretold,  and  testified  to,  by 
the  law  and  prophets,  and  the  one  now 
to  be  heard  and  obeyed.  The  old  dis- 
pensation is  passing  away ;  Jesus  re- 
mains tlie  same,  yesterday,  to-day,  and 
forever. 

9.  Tell  the  vision  to  no  man.  By 
vision  is  not  meant  something  unreal, 
but  a  sight,  sometliiiiij:  actually  seen.  Tlie 
same  word  in  tlR'()iii;inal  is  used  in  Acts 
7  :  31,  and  tra^:^latcll  .siij/tt.  That  they 
actually  saw  is  evident  from  Mark  9  :  9, 
and  Luke  9  :  36.  The  time  had  not  come 
for  the  announcement  of  what  they  had 
seen  aud  heard.  Tlie  minds  of  the  peo- 
ple, and  even  of  the  other  disciples,  were 
not  yet  prepared  for  such  revelations, 
either  to  receive  or  use  them  properlj'. 
Even  these  three  privileged  disciples 
were  not  yet  prepared  to  announce  the 
facts  in  their  proper  bearing.  They  still 
had  carnal  views  of  Christ,  and  did  not 
yet  understand  about  a  crucified,  risen, 
and  glorified  Redeemer.  Hence  the  limi- 
tatiim,  until  the  Son  of  Man  be 
risen  again  from  the  dead,  was  not 
understood ;  for  from  Mark  9  :  10  we 
leain  that  they  questioned  one  with 
another  what  rising  from  the  dead  should 
mean.  Be  risen  again.  Rather,  Is 
risen  from,  etc. 

10-13.  Jesus  answers  the  question 
of  his  disciples  concekning  elijah, 
Mark  9  :  11-13. 

10.  Why  then  ?  The  short  stay  of 
Elijah  with  them,  the  secrecy  of  his 
visit,  the  prohibition  of  Jesus  not  to  re- 
late it  at  present,  and  his  reference  to 
rising  from  the  dead  (to  them  so  myste- 
rious, Mark  9  :  10)  surprised  them,  and 
led  to  this  question.  Scribes.  Jewish 
teachers,  learned  me»i  in  the  Scriptures 
and  the  traditions.  See  on  ch.  2  :  4.  The 
scribes  taught  tliat  Elijah  would  come 
personally,  settle  controverted  questions, 
restore  tlie  theocracy,  and  prejiare  the 
people  for  the  coming  of  the  Messiah. 
The  Jews  still  expect  his  coming.    First 


come .  Since  he  has  just  appeared  after 
the  advent  of  Jesus.  The  disciples  seem 
to  regard  Mai.  3  :  1-4 ;  4:5,  as  having 
been  just  fulfilled  on  the  Mount.  In 
their  reasoning  on  "  rising  from  the 
dead,"  may  they  not  have  queried. 
Whether  that  did  not  mean  another  and 
greater  coming,  and  that  this  appearance 
of  Elijah  was  a  precursor  of  itV  How- 
ever that  may  be,  their  minds  were  con- 
fused, and  facts  that  had  just  occurred 
seemed  to  •ontradict  the  teachings  of 
the  scribes. 

11.  Jesus  answers  that  Elijah  indeed 
conies,  and  proceeds  to  correct  false  no- 
tions in  regard  to  his  person.  £lias 
truly  shall  first  come.  Rather,  Eli- 
jah indeed  comes.  The  fact  is  merely  as- 
serted, without  reference  to  the  past  or 
future.  First  is  omitted  by  the  best  cri- 
tical authorities.  Restores.  Rather, 
Shall  re.store  all  things.  This  is  a  brief 
summary  of  the  prophecy  concerning 
him,  "  He  shall  prepare  the  way  before 
me;"  "he  shall  turn  the  hearts  of  the 
fathers  to  the  children,"  Mai.  3:1;  4:6. 
This  he  should  begin  to  do  (Luke  1 :  17), 
and  this  should  be  really  done  in  the 
dispensation  which  he  came  to  herald. 
Acts  3  :  21-23.  He  should  thus  reestab- 
lish, reduce  to  order,  and  bring  things  to 
a  proper  religious  state.  He" should  be 
a  reformer. 

13.  Jesus  points  to  John  the  Baptist 
as  the  Elijah  that  was  to  come,  and  from 
his  death  gives  a  fresh  intimation  and 
illustration  of  his  own.  £lias  is  come, 
etc.  Jesus  implies  that  they  were  not 
to  take  the  appearance  of  Elijah  on  the 
mount  as  the  fulfillment  of  Malachi ;  but 
that  he  had  already  come  in  the  person 
of  one  who  had  suffered.  They  knew 
him  not,  as  the  Elijah  of  prophecy, 
and  the  forerunner  of  the  Messiah. 
Done — listed.  Did  vHh  him  whatever 
they  uvitld.  Herod  not  alone  was  guilty 
of  John's  death ;  they  who  were  with 
him  at  the  feast  (ch.  14  :  9)  approved  of 
his  beheadal ;  the  civil  and  ecclesiastical 


240 


MATTHEW    XVII. 


A.D.  29. 


him  not,  but  °  have  done  unto  him  whatsoever  they  "  ch.  li.  2;  14.  3- 

listed.     Likewise  "  shall  also  the  Son  of  man  suffer  <,  dj'  jg  21. 

13  of  them,     p  Then  the  disciples  understood  that  he  p  ch.  11. 14. 
spake  unto  them  of  John  the  Baptist. 

Healing  of  a  demoniac. 


14  1  AND  when  they  were  come  to  the  multitude, 
there  came  to  him  a  certain  man,  kneeling  down  to 

15  him,  and  saying,  Lord,  have  mercy  on  my  son :  for 
he  is  lunatic,  and  sore  vexed  :  for  ofttimes  he  falleth 

16  into  the  fire,  and  oft  into  the  water.  And  I  brought 
him  to  thy  disciples,  and  they  could  not  cure  him. 

17  Then  Jesus  answered  and  said,  O  faithless  and  jaer- 
verse  generation,  ^  how  long  shall  I  be  with  you  ! 
how  long  shall  I  suffer  you !  bring  him  hither  to 

18  me.  And  Jesus  ^  rebuked  the  devil ;  and  he  de- 
parted out  of  him :  and  the  child  was  cured  from 
that  very  hour. 


1  Mk.  9.  14;  Lk. 
9.37. 


Num.  14.  11,  871; 
Ps.  95.  10. 
Lk.4.  35,  36;  Ac. 
16.  18;  19.  13. 


leaders  of  the  people  rejected  him,  and 
doubtless  rejoiced  in  his  imprisonment 
and  death.  See  on  ch.  11  :  14.  So  Jesus 
intimates  that  he  shall  suffer,  is  about 
to  suffer;  his  suffering  from  iiie  same 
classes,  civil  and  ecclesiastical,  Herod  as 
well  as  others  (Luke  23  :  11),  is  near  at 
hand,  and  soon  to  commence. 

13.  The  disciples  then  understood  that 
Jesus  spoke  of  John  the  Baptist,  as  the 
Elijah  of  Malachi's  prophecy,  who  came 
in  the  power  aud  spirit  of  EUjah,  Luke 
1 :  17.  Elijah  was  the  type,  John  the 
Baptist  the  antitype. 

14r-31.  He.ijling  of  the  lunatic, 
POSSESSED  WITH  A  DEMON,  Mark  9  :  14- 
29  ;  Luke  9  :  37-43. 

14.  When  they  were  come.  The 
next  day  after  the  traustiguration,  Luke 
9:37.  Kneeliug  down  to  him.  Did 
him  homage  witli  bended  knees.     Mark 

f  relates  that   Jesus    found    the  scribes 

\  questioniug  with  the  disciples  who  had 

been  left  behind,  and  upon  his  asking 

what  they  questioned  them,   the    man 

here  referred  to  presented  his  petition. 

15.  Is  a  lunatic.  One  word,  and 
that  a  verb  in  tlie  original,  7s  lunatic, 
probably  epileptic.  See  on  ch.  4  :  24. 
Sore  vexed.  Sorely  afflicted.  He  was 
possessed  with  a  demon,  a  dumb  and 
deaf  spirit,  which  caused  him  to  fall  into 
the  tire,  and  into  the  water,  ver.  18; 
Mark  9  :  17,  22,  2.5.  This  was  a  severe 
case,  like  that  related  in  ch.  12  :  22, 
though  not  quite  as  complicated. 

16.  Thy  disciples.     The  nine  apos- 


tles, among  whom  was  Matthew  himself. 
Could  not  cure  him.  On  account  of 
their  weak  faith,  ver.  20.  Jesus  had 
given  tliem  power  to  cast  out  unclean 
spirits  (ch.  10  :  1,  8),  and  doubtless  they 
had  exercised  this  power ;  but  now  they 
falter,  aud  the  enemies  of  truth  triumph. 
Some  have  drawn  an  analogy  between 
Israel  turning  to  idolatry  while  Moses 
was  absent  in  the  mount,  and  the  spiri- 
tual weakness  of  the  disciples  during 
our  Lord's  absence  at  his  transtiguration. 
There  was  a  striking  contrast  between 
Christ,  transfigured  on  the  mount,  and 
the  nine  disciples  below,  unable  to  cast 
out  a  demon,  humbled  in  the  presence 
of  the  scribes  aud  the  multitude,  and 
taunted  by  them. 

17.  Faithless  and  perverse  gene> 
ration.  Unbelieving  aud  perverted, 
Deut.  32  :  5,  20.  This  severe  expostula- 
tion was  addressed  to  all  the  disciples, 
with  tlicir  weak  faith,  aud  indeed  with 
no  faith,  to  heal  this  one;  the  unbe- 
lieving multitude  who  were  amazed  to 
sec  Jesus  (Mark  9  :  15),  the  father  who 
acknowledged  the  weakness  of  his  faith 
(Mark  9 :22,  24),  and  the  caviling  scribes. 
How  long,  etc.  ?  This  was  not  an  ex- 
clamation of  impatience  of  life,  or  of 
continuance  with  them ;  but  of  holy  dis- 
pleasure at  their  unbeUef  and  hardness 
of  heart.  Suffer  you.  Bear  with  you 
in  your  ijerverseness  and  unbelief.  Com- 
pare E\od.  32  :  19. 

18.  Rebuked  him.  Bade  him  come 
out  of  the  child,   Mark  9  :  25.     Mark 


A.D.  29. 


MATTHEW    XVII. 


241 


19  Then  came  the  disciples  to  Jesus  apart,  and  said, 

20  "Why  could  we  not  cast  him  out  ?  And  Jesus  said 
unto  them.  Because  of  your  unbelief  :  for  verily  I 
say  unto  you,  '  If  ye  have  faith  as  "  a  grain  of  mus- 
tard seed,  ye  shall  say  unto  this  mountain,  Remove 
hence  to  yonder  place ;  and  it  shall  remove  ;  and 
^  nothing  shall  he  impossible  unto  you,     Howbeit 


21 


«  ch.  21.  21 ;  1  Cor. 

13.  2;    Heb.   11. 

32-.38. 
"ch.    13.    31,    32; 

Lk.  17.  6. 

Mk.  9.  23. 


y  this  kind  goeth  not  out  but  by  prayer  and  fasting,    ^  ch.  12.  45. 


Jesus  again  foretells  his  death  and  resurrection. 


Mk.  9.  30  ;  8.  31, 


23       '  AND  while  they  abode  in  Galilee,  Jesus  said 

unto  them,  The  Son  of  man  shall  be  *  betrayed  into    "  ch.  26. 16,  46. 


gives  a  vivid  description  of  tlie  whole 
scene,  the  imploring  fatlier,  the  curious 
multitude,  the  terrible  paroxysms  of  tlie 
child,  tlie  violent  departure  of  the  de- 
mon, leaving  him  as  one  dead,  and  his 
immediate  restoration.  From  that 
very  hour*  Too  strong  for  the  original. 
Rather,  From  that  hour,  from  tliat  time. 

19.  Jesus  apart.  Mark  informs  us 
tliat  this  occurred  in  tlie  house,  private- 
ly, Mark  9  :  28.  Luke  omits  this  con- 
versation entirely.  Mark,  whose  account 
of  the  miracle  is,  as  usual,  the  fullest,  is 
here  very  brief,  while  Matthew,  who  is 
ever  intent  on  giving  the  discourses  of 
Jesus,  is  here  the  fullest.  The  question, 
Why  could  not  we,  etc.?  implies  that 
they  had  cast  out  demons  on  other  occa- 
sions. 

20.  Because  of  your  unbelief. 
Rather,  Because  of  your  want  offiith,  the 
absence  of  faith  for  the  performing  this 
miracle.  According  to  some  of  the  oldest 
manuscripts,  this  should  read.  Because  of 
your  little  filth.  Jesus  at  once  intimates 
that  they  had  not  prayed  and  fasted  suf- 
ficiently to  exercise  the  faith  necessary 
for  casting  out  this  demon.  A  grain 
of  mustard.  The  smallest  seed-grain 
used  in  Jewish  husbandry.  In  proverbial 
language  used  to  denote  the  smallest 
thing.  See  on  ch.  13  :  32.  As  the  mus- 
tard is  used  figuratively,  so  also  may 
mountain  be,  though  not  necessarily. 
Compare  Isa.  40  :  -4;  Zech.  4  :  7.  It  may 
denote  great  difficulties,  formidable  ob- 
stacles. Such  shall  be  the  power  of  any 
one  who  has  faith,  as  a  grain  of  maistard. 
See  ch.  21 ;  21.  It  must  be  borne  in  mind 
that  true  faith  is  exercised  only  accord- 
ing with  the  divine  will,  and  hence  only 
inthe  line  of  duty,  1  John  .5  :  14.  It  is 
not  caprice  nor  presumption.  Nothing 
shall  be  impossible  to  him  whose 


faith  is  in  unison  with  the  divine  will. 
Jesus  was  speaking  of  faith  connected 
with  working  miracles.  Yet  as  the  na- 
ture of  faith  is  everywhere  and  in  all 
ages  the  same,  the  spirit  of  the  promise 
may  be  applied  to  all  of  Christ's  ser- 
vants and  their  work. 

One  can  not  fail  to  be  reminded,  as 
doubtless  were  the  disciples,  of  the  para- 
ble of  the  grain  of  mustard,  and  to 
think  of  faith  as  commencing  with  small 
beginnings  and  attaining  a  great  growth, 
till  every  obstacle  yields  before  it,  and 
the  greatest  results  are  achieved. 

21.  This  kind ;  of  evil  spirits.  This 
implies  that  there  are  grades  among  de- 
mons, and  that  the  one  which  had  just 
been  expelled  was  of  the  worse  kind. 
The  faith  necessary  to  cast  out  such  a 
demon  could  be  obtained  only  by  pray- 
er and  fasting.  As  yet  the  disciples 
were  not  accustomed  to  fast,  ch.  9  :  14. 
But  this  verse  is  omitted  in  some  of  the 
best  and  oldest  documents.  Probably 
added  by  copvists  from  Mark  9  :  29. 

22,  23.  Jesus  again  foretells  his 
DEATH  AND  RESURRECTION,  Mark  9  :  30- 
32  ;  Luke  9  :  44,  45. 

22.  While  they  abode  in  Galilee. 
According  to  Mark  9  :  30,  Jesus  went 
from  the  region  of  Ciesarea  Philippi, 
and  passed  through  Galilee  privately. 
The  Greek  verb  translated  abode  has  in  it 
the  idea  of  returning,  and  may  be  ren- 
dered, again  abode.  This  was  our  Lord's 
last  circuit  through  Galilee,  and  his  last 
sojourn  in  that  country.  He  made  a  fly- 
ing trip  through  Samaria  and  Galilee  a 
few  months  later,  a  little  before  his  last 
sufterings,  Luke  17  :  11.  Shall  be  be- 
trayed. Rather,  About  to  be  deliva-ed. 
It  was  near  at  hand.  Jesus  here  imparts 
the  additional  information  to  what  he 
had  given  in  ch.  16  :  SI,  that  he  shovdd 


242 


MATTHEW    XVII. 


A.D.  29. 


23  the  liaiuls  of  men :  •>  and  they  shall  kill  him,  and  ]  ^^^{^■^^:  joija 
the  third  day  "=  he  shall  be  raised  again.  And  they  g.^ig. '  '  °  °^ 
were  exceedingly  sorry. 

Jesus  miraculously  provides  for  the  sacred  tribute. 


•  ch.  22.   21 ; 
13.  6,  7. 


24  AND  ''  when  they  were  come  to  Capernaum,  they    ''  Mk.  9.  33. 
that  received "  tribute  money  came  to  Peter  and  said,    '  fg^*  ^'  ^^ ' 

25  Doth  not  your  master  pay  tribute  ?  •■  He  saith,  Yes. 
And  when  he  was  come  into  the  house,  Jesus  prevent- 
eth  him,  saying.  What  thiukest  thou,  Simon  ?  of 
whom  do  the  kuigs  of  the  earth  take  custom  or  tri- 

26  bute  ?  of  their  own  children,  or  of  strangers  ?  Peter 
saith  unto  him,  Of  strangers.     Jesus  saith  unto  him, 


38. 
Ro. 


be  delivered  into  the  hands  of  men.  It 
was  thus  not  a  repetition,  but  a  gradual 
increase  in  revealing  to  his  disciples  tlie 
facts  of  his  sufferings. 

23.  Shall  kill  him.  In  connection 
with  his  trial  and  judit-ial  condemnation, 
it  is  better  to  say,  WVl  put  hiiii  to  death. 
Shall  be  raised  as^ain.  Will  rise 
again.  He  will,  through  his  divine  power, 
rise  from  the  dead,  John  10  :  18.  Ex- 
ceeding sorry.  The  disciides  saw  that 
he  really  spoke  of  his  deatli,  though 
they  did  not  fully  understand  hi.s  mean- 
ing, or  how  it  could  be  (Mark  and  Luke), 
and  they  were  very  sorrowful,  both  be- 
cause lie  should  be  so  treated,  and  be- 
cause their  expectation  of  a  temporal 
kingdom  would  thus  meet  with  disap- 
pointment. 

24-27.  The  sacred  tribute-money, 
the  DISCOURSE  of  Jesus  tliereon,  and  his 
.MiR.\cuLOUS  PROVISION  for  its  pa}'ment. 
Related  only  by  Matthew.  Compare 
Mark  9  :  33. 

24.  It  seems  best  to  refer  this  to  a  time 
a  little  previous  to  John's  account  of  our 
Savior's  attendauce  at  the  Feast  of  the 
Tabernacles,  to  whicli  he  went  up  pri- 
vately, John  :  72-10  :  21.  Tlie  feast,  A. 
D.  2rf,  began  October  19th.  It  was  now 
pr  )b;ihly  August  or  September. 

Tribute-money.  T/ie  double  drach- 
)/i  I.  an  Attic  silver  coin,  equivalent  to 
t/ir  liitlf-slickd,  and  was  wortti  about 
thirty  ci-iits.  This  was  the  temple  tax. 
Aecordinu:  to  the  Mosaic  law  (Exod.  80  : 
13,  14),  every  male  from  twenty  years 
old  was  to  pay  half  a  sliekel  yearly  to 
the  tabernacle,  and  afterward  temple 
service,  2  Chron.  24  :  0.  In  both  in- 
stances in  this  verse  tlie  original  has  the 
plural  preceded  by  the  detinite  article, 
\he  double  druchnias  or   t/ie  half -shekels. 


The  article  shows  that  it  was  the  cus- 
tomary offering.  The  plural,  in  the  first 
instance,  refers  to  all  the  payments  made 
to  the  receivers  of  this  offering,  and,  in 
the  second  instance,  to  the  payments 
made  by  an  individual  from  year  to  year. 
The  question,  Doth  not  your  nias- 
ter?  etc.,  shows  that  they  expected  an 
affirmative  answer;  yet  it  would  seem 
to  imply  that  the  payment  was  not  com- 
pulsory. It  was  due  in  the  month  of 
March,  but  it  was  not  necessarily  al- 
ways paid  at  that  time.  If  our  chrono- 
logical reckoning  be  correct,  Jesus  and 
Peter,  and  doubtless  others,  were  in  ar- 
rears.    Master,     Rather,  Teacher. 

25.  Peter  answers  Yes ;  doubtless  be- 
cause he  had  known  Je-us  to  pay  it  in 
former  years.  Prevented  him".  Ra- 
ther, anticipated  him,  NjMke  first.  When 
the  Bil)le  was  translated  into  English,  to 
prevent  meant  to  go  before,  to  precede. 
The  meaning  here  is,  Jesus  spoke  first, 
before  Peter  said  any  thing.  He  then, 
as  the  Son  of  God,  "showed  his  divine 
knowledge  of  what  had  occurred  be- 
tween the  tax-receivei-s  and  Peter. 
Children.  Rather,  sons.  Strangers. 
Those  who  are  not  sons,  not  of  their 
own  families,  other  folks.  Kings  do 
not  take  tribute  of  their  sous,  but  of 
their  subjects. 

26.  Peter  at  once  answers.  Of  stran- 
gers ;  of  those  out  of  their  own  fami- 
lies. Jesus  draws  the  inference.  Then 
are  the  children  {sons)  free.  The 
argument  Is,  Then  am  I,  the  Son  of  God, 
the  Son  of  the  great  King  of  the  temple, 
free  from  the  obligation  of  paying  tri- 
bute to  the  support  of  the  temple  wor- 
ship. The  temple  was  his  Father's 
house,  and  therefore  his  own  ;  the 
money  was  for  his  Father's  service ;  he. 


A.D.  29. 


MATTHEW     XVII. 


243 


27  Then  are  the  children  free.    Notwithstanding,  f  U-st    '^o  14.13, 2i;  15. 
we  should  oftend  them,  go  thou  to  the  sea,  and  cast      1^.  '9  i9_22^"    ' 
a  hook,  and  take  up  the  fish  that  first  cometh  up ; 
and  when  thou  hast  opened  his  mouth,  thou  shalt 
find  a  piece  of  money:  ''  that  take,  and  give  unto    nacor.  8. 9. 
them  for  me  and  thee. 


therefore,  his  Son  and  Representative, 
was  the  one  to  demand  rather  than  pay 
it.  Jesus  asserts  liis  Sonsliip  and  his  su- 
periority over  tlie  law  and  tlie  temple, 
eh.  12  :  6,  8.  He  was  a  son  in  his  own 
house,  the  temple,  and  not  a  servant. 
The  question  of  Jesus  was  suited  to  re- 
mind Peter  of  his  previous  confession, 
"  Thou  art  Clu-ist,  tlie  Son  of  the  living 
God"  (eh.  10  :  1(3),  and  to  show  him 
that  lie  had  somewhat  raslily  answered 
in  regard  to  the  temple  tax. 

27.  Althougli  Jesus  asserts  his  right 
to  exemption  from  the  temple  tax,  he, 
for  prudential  reasons,  waives  his  right, 
and  miraculously  ]n-ovides  for  the  pay- 
ment of  both  Peter's  and  his  own. 
Lest  we  should  offend  them.  Lest 
we  should  disjilease  these  tax-gatherers, 
and  cause  them  to  think  that  I  disregard 
the  worship  of  God,  and  thus  give  them 
occasion  to  reproach  me.  Go  thou  to 
the  sea,  etc.  Jesus  thus  again  sliows 
his  divine  knowledge  that  the  tirst  lish 
that  Peter  should  catch  in  the  Sea  of 
Galilee  would  have  the  money  required. 
Miracles  are  the  evidences  of  Christ's 
Messiahship  and  of  his  divine  Sonsliip. 
This  miracle  was  especially  appropriate 
at  this  time  ;  for  while,  by  the  payment 
of  the  tax,  he  waived  the  right  of  his 
Sonship,  he  at  the  same  time  asserted  it 
by  this  remarkable  display  of  his  om- 
niscience and  miraculous  power. 

A  piece  of  money.  Literally,  a 
st(iiei\  an  Attic  silver  coin,  equivalent  to 
a  shekel,  worth  al)Out  sixty  cents.  At  this 
time  the  double  drachma,  is  said  to  have 
fallen  into  disuse  in  Palestine.  It  shows 
the  great  accuracy  of  Matthew  in  men- 
tioning the  stater,  which  was  then  current 
and  of  tlie  same  weight  as  the  Hebrew 
shekel.  Without  doubt,  Peter  followed 
the  direction  of  Jesus  and  obtained  the 
promised  money.  It  is  not  necessary  to 
suppose  the  money  created ;  it  had  been 
probably  lost  in  the  sea,  and  the  miracle 
consisted  in  Christ's  power  over  the  fish 
in  leading  it  to  seize  the  money  and  then 
the  hook.  For  me  and  thee.  No- 
tice Jesus  does  not  say  for  us,  putting 
himself  on  a  par  with  Peter.     The  dis- 


tinction of  his  Sonship  is  thus  kept  up. 
He  was  the  only  begotten  Son ;  his  dis- 
ciples were  indeed  sons,  but  less  inti- 
mately, and  only  mediately  through 
him.  Compare  "J/?/  Father  and  ymir 
Father,"  John  20  :  17.  The  declaration, 
"Then  are  the  sons  free,"  applied  espe- 
cially to  Jesus,  though  remotely  it  also 
applies  to  his  disciples,  who  are  the 
brethren  of  Jesus,  and  thus  the  sons  of 
God. 


1.  Jesus  sees  fit  to  give  more  intimate 
communion  and  greater  revelations  of 
himself  to  some  of  his  followers  than  to 
others,  in  order  to  prepare  them  for 
trial  and  fit  them  for  usefulness,  ver.  1 ; 
Acts  9  :  1.5,  16 ;  2  Cor.  12  :  1-7. 

2.  The  vailed  glory  of  Jesus,  which 
shone  forth  on  the  mount,  is  now  uu- 
vailed  at  the  right  hand  of  God,  ver.  2 ; 
Acts  9  :  3,  4 ;  2  Cor.  13  :  1-7. 

3.  The  world  of  spirits  is  a  reality ; 
disembodied  spirits  have  a  conscious  ex- 
istence, ver.  2 ;  Job  26  :  5  ("  The  depart- 
ed spirits  tremble  beneath  the  waters 
and  their  inhabitants");  Isa.  14  :  9-12; 
Luke  16  :  23 ;  23  :  42. 

4.  In  Elijah  we  have  a  representation 
of  those  who  shall  be  raised  in  glory, 
and  especially  of  those  wlio  shall  be 
changed  at  the  second  coming  of  Christ, 
ver.  2;  1  Cor.  1.5  :  51,  52;  1  Thess.  4  : 
16,  17. 

5.  If  foretastes  of  heaven  are  so  glo- 
rious, what  must  heaven  itself  be  ?  If  it 
was  good  to  be  on  the  mount,  how 
good  and  blessed  will  it  be  to  dwell  with 
Jesus  and  the  glorified  forever !  ver.  4. 

6.  The  love  of  the  Father  for  his  Son 
is  infinitely  greater  than  the  united  love 
of  all  earthly  parents  of  all  time  for 
their  children.  So  is  also  his  delight, 
ver.  5. 

7.  Jesus  is  the  Prophet  and  Lawgiver 
of  his  people  ;  they  are  not  to  take  any 
other  as  their  guide,  but  follow  human 
teachers  only  as  they  follow  Christ, 
vers.  5-8 ;  1  Cor.  11 :  1. 

8.  No  man  in  his  present  state  can  see 


244 


MATTHEW    XVIII. 


A.D.  29. 


Jems  discourses  in  respect  to  the  greatest  in  the  ling-  '  Mk.  9.  ^;  Lk. 

T           ,.  -I  9.  4b :  22. 24 ;  Ro. 

dom  oj  henveii.  12.  n).  YhiX.Z.  3. 

XVIII.     AT  '  the  same  time  came  tlie   disciples  unto 


God  and  live;  yet  if  Clirist  be  with  lis, 
we  must  not  fear  to  witness  siicli  dis- 
jilaj's  of  glory  as  he  may  think  best  to 
give  u*,  vers.  7,  8;  Exod.  33  :  20;  Heb. 
12  :  29 ;  Rev.  1  :  17. 

9.  We  should  present  truth  in  its  pro- 
per order,  and  at  proper  times ;  milk  for 
babes  and  strons^  meat  for  men,  ver.  9 ; 
ICor.  3:  1,  2;  jolin  16  :  12. 

10.  While  we  seek  tlic  aids  of  the 
learned  to  solve  the  difficulties  of  Scrip- 
ture, we  should  especially  apjily  to 
Christ  for  the  guidance  of  his  Spirit, 
ver.  10 ;  John  16  :  13 ;  James  1  :  5. 

11.  Formalists  often  liold  to  much 
that  is  true ;  but  it  is  truth  mingled  with 
error,  truth  misunderstood  and  misap- 
plied, vers.  10,  11 ;  Luke  11  :  42. 

12.  We  need  to  exercise  caution  in  our 
inter|)retation  of  prophecy.  It  may  be 
fultilled  in  a  way  and  at  a  time  we  little 
expect,  vers.  12,'  13  ;  Luke  24  :  21^27. 

13.  Parents  should  feel  a  deep  anxiety 
for  those  of  their  children  who  are  spi- 
ritual!)' under  the  power  of  Satan,  and 
earnestly  entreat  Christ  to  come  and 
save  them,  vers.  14,  15;  Eph.  6  :  4. 

14.  The  family  relation  affords  some 
of  our  choicest  comforts,  and  occasions 
some  of  our  keenest  sorrows,  vers.  14- 
1(5;  2  Sam.  18  :  33 ;  1  Kings  1  :  48; 
Prov.  10  :  1. 

15.  The  faithful  labors  and  belicAnng 
])raycrs  of  parents  in  belialf  of  their 
children  sluill  not  be  in  vain,  vers.  17, 
18,  20;  Gen.  17  :  18,  20;  James  5  :  16. 

16.  Unbelief  may  hinder  us  from  do- 
ing what  we  might  for  Jesus,  ver.  16, 
17;  Ps.  95  :  10;  Pliil.  4:  13. 

17.  If  Christ  bears  ■\vitli  our  imperfec- 
tions, we  surely  should  bear  with  those 
of  our  brethren,  ver.  17;  1  Pet.  3  :  8. 

18.  Christ  may  withhold  from  us  suc- 
cess in  winning  souls,  partly  to  humble 
us,  and  partly  as  a  judgment  upon  sin- 
ners for  their  impenitence,  vers.  19; 
Acts  28  :  23-37. 

19.  Our  faith  and  our  usefulness  are 
to  be  increased  by  praver  and  fasting, 
vers.  20,  21. 

20.  We  are  not  permitted  to  behold 
the  glories  of  Christ  without  beholding 
Ills  sufferings,  vers.  2,  22 ;  2  Tim.  2  :  12 ; 
2  Cor.  12  :  7. 

31.  While  we  are  very  sorrowful  over 


the  death  of  Jesus,  we  should  be  especial- 
ly sorrowful  over  our  sins,  wliich  nailed 
liim  to  the  cross,  ver.  23  ;  Luke  23  :  28. 

22.  That  which  causes  tlie  people  of 
God  great  sorrow  will,  in  due  time,  be 
overruled  for  their  good,  ver.  33 ;  Rom. 
8:  28. 

23.  We  are  to  be  subject  to  human 
government  and  obey  its  laws,  if  not 
contrary  to  the  laws  of  God,  vers.  24r-37 ; 
ch.  22  :  31 ;  Rom.  13  :  1-7. 

34.  Since  Christ  is  a  Son  in  his  own 
house,  and  his  disciples  are  his  brethren, 
tlicrefore  are  Christians  free  from  the 
demands  of  the  Jewish  theocracy,  vers. 
25,  26 ;  John  8  :  35,  36 ;  Col.  2  :  14. 

25.  We  should  contribute  our  propor- 
tion tov/ard  supporting  the  Gospel,  and 
extending  its  influence  throughout  the 
world,  vers.  25-27;  3  Cor.  8 :  13,  14;  1 
Cor.  16  :  1,  2. 

26.  To  prevent  a  wrong  constraction 
being  put  on  our  actions,  and  to  do  the 
greater  good,  it  may  become  us  some- 
times to  act  under  protest,  and  not  in- 
sist on  our  rights,  but  to  forego  our 
privileges,  ver.  37;  Rom.  14  :  i;?-15 ;  15  : 
1-3 ;  2  Cor.  6:3;  11  :  7-9;  Acts  16  :  3, 
and  Gal.  3  :  3. 

37.  How  great  condescension  does 
Christ  show  in  paying  the  tribute,  and 
how  is  his  poverty  manifest  in  having  to 
perform  a  miracle  to  pay  it,  ver.  37;  3 
Cor.  8  :  9. 

CHAPTER  XVIIL 

In  this  chapter  we  have  a  discourse  of 
Jesus  to  the  twelve,  occasioned  by  their 
ciucstion,  "  Who  is  the  greatest  in  the 
kingdom  of  heaven  ?  "  It  was  spoken  at 
Capernaum,  and  forms  the  last  discourse, 
recorded  by  Matthew,  of  our  Savior's 
ministry  in  Galilee.  See  ch.  19  :  1.  The 
discourse  and  parables  in  Luke  17  :  20- 
18  :  14  may  have  been  spoken  in  Galilee 
at  a  later  period.  It  treats  of  the  nature 
of  true  greatness  in  the  Messiah's  kinjr- 
dom  ;  of  the  terrible  crime  of  the  world 
for  causes  of  offense  against  his  follow- 
ers ;  of  the  tender  love  and  watchful  care 
of  his  Father  over  them  ;  of  the  Chris- 
tian law  for  dealing  with  an  offending 
brother ;  and  of  the  Christian  law  of  for- 
giveness toward  the  repenting^  offender. 


A.I).   39. 


xMATTlIEW    XVllI, 


245 


Jesus,  saying,  Wlio  is  the  greatest  in  the  kingdom 
of  heaven  ?  And  Josus  called  ^  a  little  child  unto 
him,  and  set  him  in  the  midst  of  them,  and  said, 
Yerily  I  say  unto  you,  '  Except  ye  be  converted,  and 
become  as  little  children,  ye  shall  not  enter  into  the 


'  ch.  19.  13, 14. 
'  Ps.  1.31.  2 ;  John 

3.  :i-7 ;  1  Cor.  14. 

20  ;  1  Pet.  2.  2. 


l-fi.  They  who  are  greatest  in 
Christ's  kingdom,  Mark  9  :  33-42; 
Luke  9  :  4(>-r)0. 

1.  At  the  same  time.  More  cor- 
rectly, Atlliitt  time  ;  when  Peter  had  re- 
turned from  the  t^ea-iiide,  and  had  paid 
tlie  sacred  tribute,  cli.  17  :  27.  The 
disciples.  The  twelve,  Mark  9  :  So. 
Came— unto  Jesus.  From  Mark  9  : 
:>]-:>■),  it  appears  tliat  they  were  at  Ca- 
]K'niaum,  and  in  tlie  liouse;  tliat  by  the 
way  they  had  dis))uted  among-  tliem- 
•selvcs  wlio  was  the  iireatest ;  tliat  he  aslis 
them  concerning  tlie  subject  of  tlieir  dis- 
putation, and  they  are  silent,  doubtless 
ashamed  to  confess  the  truth.  But  they 
soon  break  the  silence  by  asking,  ac- 
cording to  Matthew,  Who  is,  etc.  V  or, 
ratlier,  Who^  i/ien,  is-  r/reate.sf,  etc.  ?  We 
liave  here  a  good  illustration  of  the  man- 
ner in  which  the  Evangelists  may  be 
shown  to  harmonize.  What  gave  rise 
to  this  disputation  we  are  not  told.  It 
is  natural  to  refer  to  our  Savior's  address 
to  Peter  (ch.  1(5  :  17-19),  and  to  the  pri- 
vilege granted  the  three  disciples  in  wit- 
nessing' his  transfiguration,  ch.  17  :  1. 
It  is  evident,  from  tlieir  disputing  the 
point,  that  the.y  did  not  understand  Je- 
sus, on  cither  of  these  occasions,  as 
pointing  out  Peter,  or  any  of  the  disci- 
ples as  the  greatest.  The  tlieii,  in  the 
question,  "Who  then,  etc.,"  probably  re- 
fers to  something  in  the  minds  of  the 
inquirers,  occasioned  by  their  dispute. 
Greatest.  Literally,  Y^reater,  that  is, 
than  the  rest  in  the  kingdom  of  heaven  ; 
in  cfTect,  equal  to  greatest.  The  Greek 
comparative  here  is  thus  equivalent  to 
the  English  superlative.  Com]iare  on 
ch.  11  :  11.  The  present  tense  is  used, 
Wf)o  the)i  is,  implying  that  they  regarded 
the  Messiah's  kingdom  as  commenced  in 
the  person  of  Jesus  and  his  followers, 
and,  at  the  same  time,  that  they  were 
looking  forward  to  the  highest  honors 
and  chief  offices  in  his  earthly  govern- 
ment. The  question,  too,  was  some- 
what different  from  that  which  they 
had  discussed  among  themselves, 
"  Which  of  tfieni  should  be  the  great- 
est?" Luke  9  :  46.  Doubtless,  ashamed 
to  present  it  in  that  light. 


2.  Jesus  answers  symbolically  by  call- 
ing a  little  child  to  him,  and  placing  him 
in  the  midst  of  them.  Mark  adds  the 
interesting  item  that  he  also  folded  it  in 
his  arms.  The  child  was  thus  made  a  beau- 
tiful symbol  of  the  true  disciple  who 
humbly,  submissively,  and  contidcntly 
yields  himself  up  to  the  Savior's  will, 
guidance,  and  pi-otection.  Jesus  thus 
taught  them  that  his  kingdom  was  spi- 
ritual, and  that  spiritual  excellence,  and 
not  outward  splendor,  constituted  tnie 
greatness  in  it.  There  is  an  interesting, 
though  unreliable  tradition,  that  this 
child  was  Ignatius,  the  martyr,  pastor  at 
Antioch  from  about  fJ9  to  107  a.d. 

3.  Be  converted.  Rather,  Unless  ye 
iiini,  from  a  spirit  of  rivalrj- and  worldly 
ambition,  which  has  shown  itself  in 
your  disputatious  and  your  desires  after 
the  highest  offices  in  my  kingdom,  and 
become  as  little  children,  in  sim- 
plicity, humility,  docility,  and  obedi- 
ence, ye  can  not  enter,  much  less  have 
preeminence  in  the  kingdom  of  heaven. 
Little  children  are  free'from  all  worldly 
ambition.  Those  of  the  wise  and  igno- 
rant, of  the  rich  and  poor,  of  princes  and 
beggars,  play  together  without  feelings 
of  distrust,  jealousy,  or  rivalry.  The 
verb  translated  comei-ted  should  be  trans- 
lated tiini,  as  it  is  in  all  other  places  in 
the  New  Testament.  The  idea  is  of 
turning  one' s  self  h^Q^  from  a  course  pre- 
viously pursued.  The  compound  form 
of  this  verb  is,  however,  several  times 
translated  convei-t  in  our  common  ver- 
sion, as  in  ch.  13  :  15 ;  Luke  22  :  32 ; 
Acts  3  :  19;  James  5  :  19.  Conversion 
and  regeneration  should  be  carefully  dis- 
tinguished. The  soul  is  regenerated  by 
an  act  of  God;  but  a  result  of  that  work 
is  a  turning  about,  a  conversion  of  the 
individual  himself.  In  regeneration  man 
is  passive,  but  in  conversion,  under 
the  influence  of  the  Holy  Spirit,  he  is 
active.  The  plural  children  shows  that 
there  was  nothing  particular  in  the  child 
he  set  before  them  above  other  chil- 
dren. 

4.  Having  explained  the  sjTnbol  of  a 
child  negatively,  he  now  explains  it 
positively.      While  failure  to  turn  and 


246 


MATTHEW    XVIII. 


A.D.  29. 


4  kingdom  of  heaven.     ">  Whosoever  therefore  shall 
humble   himself   as   this   little    child,  the  same   is 

5  greatest  in  the  kingdom  of  heaven.     And  "  whoso 
shall  receive  one  such  little  child  in  my  name  re- 

6  ceiveth  me.     "  But  whoso  shall  offend  one  of  these   «  Mk.  9.42^ 
little  ones  which  believe  in  me,  it  were  better  for 
him  that  a  millstone  were  hanged  about  his  neck, 
and  that  he  were  drowned  in  the  depth  of  the  sea. 


"ch.  20.  27;  23. 11, 
12 ;  Lk.  14.  11 ;  Is. 

57.  15 ;  1  Pet.  5. 

5. 
"  ch.    10.     40^ ; 

John  13.  20. 


become  like  little  children  will  prevent 
entering;  Christ's  kiugdom ;  humblins^ 
one's  self  like  a  little  child  will  result  not 
only  in  entering,  but  also  in  becoming 
the  greatest  in  that  kingdom.  Whoso- 
ever. Jesus  does  not  gratify  their  cu- 
riosity by  telling  who  slmll  be  the  great- 
est ;  but  he  lays  down  the  rule  by 
whieli  any  one  may  become  the  greatest. 
Compare  our  Savior's  reply  to  Nicode- 
mus  for  a  similar  manner  of  teaching, 
John  3  :  2,  3 ;  and  1  Cor.  14  :  30.  Shall 
humble  himself.  The  humility  of 
the  child  is  the  chief  point  of  compari- 
son, from  which  spring  its  docility,  obe- 
dience, submission,  etc.  Thus  humility 
is  a  fundamental  Christian  grace,  and 
inseparably  connected  with  it,  and 
springing  from  it  are  other  Christian 
graces  and  virtues.  It  is  to  humility 
that  Jesus  would  have  his  disciples  turn 
from  worldly  ambition  and  pride.  The 
Christian  often  needs  thus  to  turn  and 
become  as  a  little  child.  He  who  com- 
pletely divests  himself  of  pride  and  am- 
bition, and  becomes  entirely  and  fully 
permeated  with  humility,  so  that  it  per- 
vades his  whole  bein»,  as  a  little 
child,  willing  at  all  times  and  in  all 
places  to  be  just  as  little  as  he  really  is, 
the  same  is  the  greatest  in  Christ's  king- 
dom. Comp;u-e  Luke  18  :  14.  Greatest; 
literally,  greater,  but  equivalent,  as  in 
verse  1,  to  greatest.  There  are  thus  de- 
grees of  greatness  in  Christ's  kingdom. 
5.  Jesus  proceeds  to  sliow  the  near- 
ness of  his  little  ones  to  himself,  the  es- 
teem and  honor  in  which  he  holds  them, 
and  tjie  exercise  of  love  and  fellowship 
which  humility  will  excite  in  the  hearts 
of  others  toward  them.  Whoso  re- 
ceiveth ;  cordi  vllv  to  hi^  hevrt  and  fel- 
lowship. One  such  little  child. 
Not  an  actual  child,  but  one  of  these 
spiritual,  humble  ones;  one  truly  re- 
generited  and  emptied  of  self,  whether 
a  child  in  years  or  not.  He  means  not 
the  one  ju^t  described  as  the  greatest,  but 
one  spiritually  child-like,  one  of  Christ's 


little  ones,  humble  ones.  The  twelve, 
with  the  exception  of  Judas,  belonged  to 
these,  Luke  9  :  48.  In  my  name. 
On  account  of  me,  because  he  is  my  dis- 
ciple, from  love  to  me.  This  expresses 
the  reason  for  receiving  such  little  one. 
Receiveth  me.  Christ's  disciples  are 
his  representatives  and  one  with  him- 
self, ch.  10  :  40. 

Just  at  this  point  Mark  and  Luke  give 
a  remark  of  John  concerning  a  recent 
occurrence.  Having  found  one  who  did 
not  accompany  the  apostles  casting  out 
demons,  they  forbade  him.  This,  ac- 
cording to  Mark,  called  forth  a  reply 
from  Jesns,  disapproving  of  their  con- 
duct, embodying  and  developing  all 
that  is  containcQ  in  the  four  following 
verses. 

6.  Whoso  shall  offend.  Rather, 
Whoever  shall  cause  one  of  these  little  ones 
— to  offeiul,  cause  to  fall  into  sin  and  er- 
ror, cause  him  to  become  alienated  from 
me.  One  of  these  little  ones. 
Even  one  of  mv  true  and  humble  fol- 
lowers, ch.  10  :  43.  What  kind  of  little 
ones  is  explained  by  the  words  that  fol- 
low, that  believe  in  me.  It  were  bet- 
ter. It  would  be  profitable,  well  for 
him,  and  hence,  better  for  him.  Mill- 
stone. This  was  not  the  common 
hand-stone,  which  was  turned  by  wo- 
men (ch.  24  :  41)  ;  but  the  "larger 
kind,  which  was  turned  by  the  ass, 
for  the  original  literally  means  an  ass- 
millstone.  Or  it  may  be  more  freely 
translated  iipjxr  millstone,  since  this  was 
the  one  turned,  while  the  lower  one  re- 
mained stationary.  The  common  hand 
upper  millstone,  being  about  two  feet  in 
diameter  and  a  half  foot  thick,  was  well 
suited  as  an  instrument  of  punishment 
for  dro\vnmg  criminals.  When,  there- 
fore, our  Savior  speaks  of  the  larger  and 
heavier  millstone  being  hansed  about 
the  neck,  he  uses  the  most  forcible  ex- 
pression, and  affirms  in  the  strongest 
terms.  Punishment  by  drowning  was 
common  among   the  Greeks  and  Ro- 


A.D.   29. 


MATTHEW     XVIII. 


247 


7  Woe  unto  the  world  p  l)ccause  of  offenses  !  for  'i  it 
must  needs  be  that  offenses  come  ;  but  ■■  woe  to  that 

8  man  by  whom  the  offense  conieth  !  "  Wherefore  if 
thy  hand  or  thy  foot  offend  thee,  cut  them  off,  and 
cast  them  from  thee  :  it  is  better  for  thee  to  enter 
into  life  halt  or  maimed,  rather  than  having  two 
hands  or  two  feet,  to  be  cast  into  ^  everlasting  tire. 

9  And  if  "  thine  eye  offend  thee,  jiluck  it  out  and 
cast  it  from  thee  :  it  is  better  for  thee  to  enter  into 
life  with  one  eye,  "^  rather  than  having  two  eyes 
to  be  cast  into  hell  fire. 

10  Take  heed  that  ye  despise  not  one  of  ^  these  little 
ones;  for  I  say  unto  you,  That  in  heaven  '■  their 
angels  do  always  "  behold  the  face  of  ''  my  Father 


p  1  Sam  2.  17,  23, 
24;  2  Sam.  12. 
14;  Ko.  2.  23, 
24 ;  2  Put.  2.  2. 

1  Lk.  17.  1. 

'  ch.  13  41,42;  2tj. 
■U  ;  2  Pet.  2.  3. 

•  Ch.  .5.29,  30;  Dun. 
13.  G-8. 

'  Mk.  9.  44. 

•>  ch.  5.  28  ;  Gal.  5. 

24. 
"  ch.  16.  26. 
y  Ro.   14.   1-3,  13- 

15;    15.   1;   Gal. 

6.  1. 

•  Ps.  .34,  7. 
•Est.  1.14;  Lk.  1. 

19. 


mans,  and  the  eastern  nations,  but  not 
aiDouij  the  Jews.  Execution  by  drown- 
ing is  still  practiced  in  tlie  east.  Doubt- 
less, persons  had  been  thus  punished  in 
the  Sea  of  Galilee.  Josephus  records 
that  the  Galileans,  at  one  time  revolting 
from  their  commanders,  drowned  cer- 
tain persons  wlio  were  of  Herod's  party. 
(Joseph.  Antiq.  xiv.  1.5,  10). 

Were  drowned  iu  the  depth  of 
the  sea.  A  very  strong  and  intense 
expression  in  the  original.  Were  drown- 
ed means  ivcre  sunk  or  plunged  into  the 
sea;  drowning,  of  course,  would  l)e  a 
necessary  result.  Dr.  Conant  truthfully 
and  somewhat  playfully  remarks  on  this 
word,  "  If  the  man  is  drowned,  the  addi- 
tion of  the  millstone  is  of  no  account ; 
but  makes  a  serious  diiference  when  he 
is  plunged  in  deep  water."  The  depth 
means  tJie  high,  open,  deep  sea,  in  dis- 
tinction from  the  shallow  sea  near  the 
shore.  Thus  we  have  three  words  in  the 
original  brought  together,  "  plunged  into 
the  sea,"  "the  deep  sea,"  and  "the  sea." 
It  can  not  be  l^etter  translated  in  English 
than  by  plunged  in.  the  depth  of  the  sea. 

7-9.    Causes  or  offense*  are  fe.^r- 

FULLT  ruinous,  AND  SHOULD  BY  ALL 

means  be  avoided,  Mark  9  :  43-.50. 

7.  Woe  unto  the  world  because 
of  offenses ;  rather,  for  causes  of  offense. 
Any  occasion  of  sin  or  unbelief,  or  of 
falling,  is  a  cause  of  offense.  Compare 
Rom.  14  :  13,  "an  occasion  to  fall." 
Fearful  retribution  will  be  visited  upon 
a  wicked  world  for  sins  and  errors  pro- 
duced among  Christ's  followers  through 
artfulness  and  physical  force.  The  er- 
rors and  defects  of  Christians  in  faith 
and  practice  will  also  in  turn  have  a  ter- 
rible effect  on  the  world  in  darkening 


their  minds  and  hastening  their  destruc- 
tion. Offenses;  cau,ies  of  qffen.^  must 
need  come  in  a  world  of  sinful  men, 
when  they  act  freely,  where  there  is  so 
much  imbelief;  they  will  necessarily 
lead  others  astray.  But  Avoe  to  the 
man.  From  the  world  he  now  descends 
to  the  individual,  pronouncing  a  woe  on 
the  one  through  whom  a  cause  of  offense 
may  come. 

8,  9.  Such  being  the  fearful  conse- 
quences of  causes  of  offense  on  both  the 
world  and  individuals,  Jesus  proceeds  to 
exhort  his  disciples  to  avoid  them  at  all 
hazards.  Hand,  foot,  eye,  the  most 
valuable  of  our  members,  and  often  used 
proverbially  to  denote  any  thing  peculiar- 
ly dear  and  valuable ;  the  dearest  objects 
of  our  desires,  the  honors,  possessions, 
or  enjoyments  we  most  prize.  Should 
any  of  these  cause  us  to  offend,  we  must 
renounce  and  cast  it  from  us,  rather 
than,  falling  ourselves,  and  causing  oth- 
ers to  fall,  we  be  lost.  See  further  on 
ch.  5  :  29,  30,  where  foot  is  not  mention- 
ed, and  the  gradation  is  eye  and  then 
hand.  Halt,  or  lame  from  the  loss  of  a 
foot.  Maimed,  from  the  loss  of  a 
hand.  Everlasting  fire.  Hell  fire. 
Two  ways  of  expressing  the  future  pu- 
nishment of  the  wicked.  See  on  .5  :  22 ; 
25  :  41. 

10-14.  Warns  them  against  despis- 
ing these  little  ones.  The  esteem  in 
which  the  humble  followers  of  Jesus 
should  be  held.  Found  only  in  Mat- 
thew. 

10.  Despise  not.  Jesus  warns  them 
against  the  very  beginning  of  causes  of 
offenses  in  the  mind.  Beware  how  ye 
look  down  upmi  and  contemn  my  humble 
and   lowly   followers.     These    little 


248 


MATTHEW     XVIII. 


A.D.   29. 


11  which  is  in  heaven.     "  For  the  Son  of  man  is  come  to 

12  save  that  which  was  lost.  "^  How  think  ye  ?  If  a 
man  have  an  hundred  sheep,  and  one  of  them  be  gone 
astray,  doth  he  not  leave  the  ninety  and  nine  and  go- 
eth  into  the  mountains,  and  seeketh  that  which  is 


'  ver.    14 ;     John 

20.    17;    Heb.   2. 

11. 
■  ch.  9,  12.  1.3 ;  Lk. 

15.  24;   John  3. 

17;     12.    47;     1 

Tim.  1.  15. 


ones ;  that  believe  in  him,  as  in  verse  6. 
The  term  is  specially  applicable  to  the 
poor,  obscure,  and  humble  followers  of 
Jesus.  For  I  say  unto  you.  Jesus 
states  the  reason  with  authority,  and  re- 
veals a  fact  which  he  alone  could  assert. 
See  on  12  :  31.  In  heaven  their 
angels*  T/mr  a?igels  in  heaven,  who  are 
their  ministering  spirits,  Heb.  1  :  14.  In 
the  Old  Testament,  angels  are  represent- 
ed as  guardians  of  God's  people  and  na- 
tions "(Ps.  34  :  7 ;  Dan.  10  :  13,  20,  21) ; 
in  the  New,  they  are  more  particularly 
represented  as  guardians  of  individual 
believers.  They  rejoice  at  their  repen- 
tance, Luke  1.5  :  10.  They  are  minister- 
ing spirits  for  the  heirs  of  salvation, 
Heb.  1  :  14.  They  bear  such  an  intimate 
relation  to  them  that  they  can  be  called 
their  angels,  as  in  this  passage.  From 
the  expression  in  Acts  12  :  1.5,  "  It  is  his 
angel,"  it  is  evidently  implied  that  those 
early  disciples  believed  that  individual 
Christians  had  their  particular  guardian 
and  ministering  angels.  This  was  the 
opinion  of  the  Jews,  excepting  the  Sad- 
ducees,  and  of  the  Christian  fathers. 
This  is  consistent  with  this  p.assage,  but 
not  necessarily  derived  from  it.  Our 
Savior  only  reveals  here  the  general  fact 
that  his  followers  have  their  angels,  who 
are  their  attendants  and  guardians. 
Some  suppose  that  by  t/ieir  angels  are 
meant  the  departed  spirits  of  the  disciples 
in  their  heavenly  state.  But  this  is  un- 
natural and  far-fetched.  Besides,  angels 
in  the  original  is  never  applied  to  spirits 
after  deatli ;  and  the  present  tense,  and 
the  connection,  show  that  Jesus  referred 
to  the  time  when  these  humble  followers 
were  here  on  earth,  and  miu-ht  be  sub- 
ject to  contempt.  Always  behold 
the  face.  This  is  the  fact  wliicli  Jesus 
here  emphatically  states.  Their  angels 
are  high  in  honor  and  privilege,  and  en- 
joy tiie  divine  presence  and  special  fa- 
vor. The  highest  officers  in  oriental 
courts  are  described  as  those  who  see  the 
kirufs  face,  Esth.  1:4.  So  here  it  may 
mean  that  their  angels  are  of  the  highest 
rank,  or,  on  account  of  their  relation  to 
these  little  ones,  enjoy  the  highest  rank 
and  honors,  Rev.  1  ;   4;    8  :  3,  4.     In 


what  high  esteem,  then,  are  these  hum- 
ble believers  held  in  heaven,  being  un- 
der God's  special  providence,  and  guard- 
ed and  ministered  to  by  angels  of  the 
highest  rank  and  dignity  I  "Take  heed, 
then,  that  ye  despise  them  not.  But 
since  Christ  is  the  Angel  of  his  Presence 
in  the  highest  ^sense,  and  thus  acting  a.s 
our  Advocate  and  Intercessor  at  "the 
right  hand  of  God  the  Father,  we  may 
conceive  of  him  as  the  great  centre  of 
angeUc  ministration  and"  guardianship. 
Bj'  him  heaven  is  indeed  opened  to  the 
re'penting  and  believing  sinner,  and  the 
angels  of  God  ascend  and  descend  upon 
the  Son  of  Man,  John  1  :  51. 

"Here  is  Jacob's  ladder  planted  before 
our  eyes :  l)eueath  are  the  little  ones, 
then  their  angels,  then  the  Son  of  Man 
in  heaven,  in  whom  alone  man  is  exalted 
above  the  angels,  who,  as  the  great  An- 
gel of  the  Covenant,  cometli  "from  the 
presence  and  bosom  of  the  Father  to 
save  those  that  are  lost ;  and,  above  him 
again  (ver.  14),  the  Father  himself,  and 
his  good  pleasure." — Stier. 

11.  They,  too,  are  objects  of  Christ'f 
saving  mercy.  These  little  ones  have 
ministering  angels  w'ho  are  in  high  ho- 
nor before  God,  because  Christ  came  to 
save  them,  and  thus,  through  him,  are 
the  heirs  of  salvation.  Here,  then,  is 
another  reason  for  not  despising  the 
humble  followers  of  Jesus,  but  for  hold- 
ing them  in  the  highest  esteem  and  af- 
fection. That  ivhich  was  lost. 
Lost  from  Gml  and  holiness,  lost  in  sin; 
sinners.  This  verse  is  wanting  in  some 
of  the  best  manuscripts.     Many  regard 

;  it  as  borrowed  by  copjasts  from  Luke 
19  :  10,  where  it  is  ci  rtainly  genuine. 
If  such  is  the  case  nothing  is  lost  to 
Scripture  as  a  v.hole.     In  the  next  two 

I  verses  a  further  reason  is  added  to  that 
in  ver.  10,  from  the  ease  of  the  lost  sheep. 

12,  13.  This  parable  is  civen  more 
fully  in  Luke  lo  :  3-6.  How  think 
ye  ?  What  think  ye?  ns  in  ch.  21  :  28. 
What  think  ye  in  regard  to  what  I  am 
about  to  relate?  What  is  your  judg- 
ment? The  question  he  asks  must  re- 
ceive their  affirmative  answer;  and  his 
declaration  in  regard  to  the  great  joy  of 


A.D.  29. 


MATTHEW    XVIII. 


249 


13  gone  astray  ?  And  if  so  be  that  he  find  it,  verily  I  say 
unto  you,  *■"  lie  rcjoiccth  more  of  that  sheej),  than  of 

14  the  ninety  and  nine  which  went  not  astray.  Even  so 
it  is  not  the  will  of  your  Father  which  is  in  heaven, 
^  that  one  of  these  little  ones  should  perish. 

Method   of  dealing   with   an   offending   hrother ;  the 
church'' s  foicer  in  respect  to  discifpline  and  j>rayer. 

15  Moi-eover  s  if  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him 
alone.     If  he  shall  hear  thee,  "^  thou  hast  gained  thy 

16  brother.  But  if  he  will  not  hear  thee,  then  take  one 
or  two  more,  that  in  '  the  mouth  of  two  or  three 


"  Is.  53.  6  ;  Lk.  15. 

3-7. 
«Mic.  7.  18;   Lk. 

15.  10,  23,  24. 
f  John  6.    39,   40; 

10.27-30;  17.  12; 

Ro.   8.   28-39;    1 

Pet.  1.  3-5. 


e  Le.   19.    17;    P«. 

141.  5;    Pro.  25. 

9;  Lk.  17.  3. 
>>  Jam.    5.    20 ;     1 

Pet.  3.  1. 
'  Deu.   17.    6;    19. 

15;  John  8. 

Heb.  10.  28. 


H; 


tlie  shepherd  in  finding  his  wandering, 
lost  sheep  must  meet  their  hearty  as- 
sent. Doth  he  not  leave,  and  go- 
eth  into  the  mountains.  Eather, 
Doth  he  not  leave  the  ninety  and  itine  upon 
the  mountains,  and  goeth,  etc.  The  moun- 
tain pastures  were  in  many  places  very 
luxuriant,  and  often  frequented  by 
shepherds  and  their  flocks.  The  interest 
of  the  shepherd  in  seeking  the  wander- 
ing sheep  should  not  be  lost  sight  of  in 
this  illustration.  Thus  Christ  had  come 
to  seek  and  save  the  lost.  It  was  natural 
that  he  should  rejoice  mm-e  over  the  one 
found.  So  Christ,  the  Good  Shepherd, 
rejoices  over  the  found  ones;  they  are 
especially  prized,  and  he  will  see  that 
they  are  not  lost  again. 

14.  The  application  of  the  parable  is 
different  from  that  in  Luke  (15  :  6),  this 
being  spoken  at  a  different  time  and  for 
a  ditferent  purpose.  Even  so,  etc.  So 
it  is  not  the  mil  of  your  Father  who  is  in 
heaven,  whose  angels  are  appointed  as 
guardians  of  these  little  ones,  and  whose 
Son  came  to  save  them  (vers.  10,  11), 
that  even  one  of  them  perish.  The  Son 
and  ministering  spirits  are  carrying  out 
the  will  of  God,  who  exercises  this  care 
over  his  children,  so  that  none  of  them 
may  be  lost.  Since  it  is  the  Father's 
will  that  not  one  of  Christ's  disci]5les 
perish,  we  must  conclude  that  all  of 
them  shall  be  saved.  We  catch  here 
the  sentiment  of  the  more  positive  de- 
claration, They  shall  never  perish,  John 
10  :  28.  Hence  the  inference.  Take  heed 
that  ye  despise  them  not ;  for  in  so  do- 
ing you  act  in  opposition  to  the  will  of 
your  heavenly  Father. 

15-20.  Mode  of  de.\^ling  with  an 
OFFENDING  BROTHER ;  first,  privatclv ; 
second,  in  the  presence  of  a  f  aw ;  f.ualiy. 


before  the  church.  The  power  of  the 
church  in  such  cases  of  discipline,  and 
of  efieetual  prayer.     Only  in  Matthew. 

15.  Having  cautioned  his  disciples 
against  committing  any  offense  against 
tiieir  brethren,  he  now  instructsthem 
how  to  act  toward  a  brother  who  may 
sin  against  them.  Their  fii-st  step  is  to 
go  to  him  privately,  and  their  great  ob- 
ject is  to  efl'ecta  reconciliation.  Shall 
trespass,  shall  sin.  Some  ancient 
documents  make  the  idea  general  by 
omitting  against  thee.  The  sin  i.s 
made  personal  in  ver.  21.  Go  and 
tell,  s/i07r  his  fault,  the  wrung,  make  it 
plain  to  him.  Not  reprmte  or  rebuke  him ; 
but  show  him,  by  kindly  presenting  the 
■facts  of  the  case.  And  do  this  in  the 
most  private  manner,  between  thee 
and  him  alone.  So  that  there  shall 
be  no  motive  of  pride  to  induce  the  of- 
fender to  make  out  a  good  case  before 
others.  Thus  the  aggrieved  or  injured 
brother  is  not  to  Avait  for  the  ofl'cnder 
to  come  to  him,  but  he  is  himself  to  go 
at  once  and  strive  kindly  to  win  him. 
Hear  thee.  Listen  to  thee,  so  as  to 
acknowledge  his  wrong  and  to  act  as  a 
brother  to  thee.  Gained  thy  brother. 
Recovered  him  to  the  path  of  obedience 
and  duty ;  gained  him  to  Christ  and  liLs 
cause,  and  to  thee,  from  all  of  which  he 
would  be  indeed  lost  if  he  should  con- 
tinue obstinately  in  his  sinful  course, 
ver.  17.  Gained  him,  also,  without  fm*- 
ther  effort.  Such  treatment  as  this,  per- 
formed in  love,  would,  in  most  cases, 
reclaim  the  offender.  Compare  James 
5  :  20. 

16.  But  if  the  offender  hears  not,  does 
not  acquiesce  in  the  statement  of  facts, 
acknowledge  his  fault,  and  return  to 
duty,  but  perseveres  in  the  wTong,  then 


250 


MATTHEW    XVIII. 


A.D.  29. 


17  witnesses  every  word  may  be  established.  And  if  he 
shall  neglect  to  hear  them,  ^  tell  it  unto  the  church. 
But  if  he  neglect  to  hear  the  church,  let  him  be  unto 
thee  as  an  '  heathen  man  and  a  publican. 


•■  Ac.  6. 1-3 ;  1  Cor. 

6.  1-4. 
'  Ezra  6.   21 ;  Ro. 

l(i.  17 ;  1  Cor.  5. 

9-13 ;  2  Thes.  3. 


a  xecmid  step  is  to  be  taken.  The  object 
of  this  is  also  reconciliation,  to  gain  his 
brother.  Take  Avith  thee  one  or 
two  more,  in  the  mouth  of  two  or 
three.  According  to  some,  the  aggriev- 
ed brother,  with  the  one  or  two  more, 
would  make  the  two  or  three  witnesses. 
According  to  others,  the  offender,  by  ac- 
knowledging his  fault,  would  make  a 
third  witness.  It  seems  better  to  regard 
the  otie  or  two  to  be  an  indefinite  phrase 
for  a  small  number,  and  hence  two  or 
three  are  spoken  of.  The  case  is  still 
to  be  conducted  privately,  in  connec- 
tion with  two  or  three  brethren,  wdio 
shall  strive  to  reclaim  the  brother,  and, 
at  the  same  time,  be  witnesses  to  the 
facts  of  the  case.  Every  word  may 
be  established.  Tliat  every  declara- 
tion made,  both  by  the  offender  and  the 
offended,  may  be  attested  by  witnesses, 
John  8  :  17;  2  Cor.  13  :  1.  The  suppo- 
sition is,  that  the  offending  brother  is 
the  only  one  in  the  wrong.  If  the  bro- 
ther should  be  reclaimed,  the  case  would 
end;  but  if  he  still  perseveres  in  his 
course,  there  would  be  two  or  three  wit- 
nesses to  his  persistency  in  the  wrong. 
It  is,  indeed,  very  difllcult  to  conceive 
how  a  truly  Christian  brother  could  fail  to 
be  reclaimed  by  such  a  mode  of  dealing, 
if  carried  out  in  love.  The  law  of  Moses 
enjoined  a  similar  rule,  Deut.  19  :  15. 

17.  If  these  efforts  fail  in  gaining  thy 
brother,  a  third  riieasicre  is  to  be  adopted. 
General  publicity  is  still  to  be  avoided  ; 
you  are  to  tell  it  only  to  the  church,  to 
the  company  of  believers  with  which 
j  the  offender  is  connected,  with  the  ob- 
ject still  of  restoring  him  to  duty  and 
effecting  reconciliation.  In  all  this  j'ou 
are  to  avoid  giving  cause  of  offense,  and 
to  labor  in  love.  Neglect  to  hear 
them.  Take  no  heed.  The  language 
becomes  stronger  than  merely  not  hear 
of  the  preceding  verse,  implying  some- 
thing of  obstinacv  and  indifference. 

The  church.  "See  on  ch.  16  :  18.  The 
term  can  not  here  be  applied,  as  some 
have  supposed,  to  the  Jewish  synagogue ; 
for  verses  18-20  show  that  it  refers  to  a 
Christian,  not  a  Jewish,  community. 
Besides,  the  term  is  never  applied  to  the 
synagogue.    Neither  does  it  refer  to  the 


officers  of  a  church ;  for  verses  19,  20 
show  that  it  refers  to  those  gathered  to- 
gether in  his  name — a  company  of  be- 
lievers. Moreover,  in  no  place  in  the 
New  Testament  is  church  applied  to  offi- 
cers, ciders,  etc.  They  are  represented 
as  a  part  of  the  church.  Acts  20  :  17. 
Compare  Phil.  1  :  1.  The  term  church 
here  refers  to  the  congregation  of  be- 
lievers, the  company  of  disciples,  wheth- 
er it  be  large  or  small,  with  which  the 
offender  is  connected.  The  objection 
that  no  church  was  then  fully  organized 
is  of  no  Aveight,  since  the  directions 
here  given  by  our  SaAior  were  intended 
for  ail  future  time.  The  disciples  had 
previously  heard  Jesus  speak  of  building 
his  church  (ch.  16  :  18).  He  had  thus 
taught  them  that  he  was  to  have  his 
congregation  of  faithful  disciples  in  the 
world.  They  themselves  formed  the 
germ,  the  beginning  under  Christ,  the 
Jiead,  of  the  first  particular  church,  and 
from  the  use  of  the  word  church  among 
the  Jews,  and  doubtless  from  Jesus 
himself,  they  had  a  conception  of  its 
application  and  meaning. 

If,  however,  the  offender  perseveres 
in  his  Avrong — for  it  is  here  taken  for 
granted  that  the  church  regards  him  as 
the  otTender,  and  advises  him  to  retrace 
his  steps — if  after  all  this,  he  continues 
incorrigible,  then  let  him  be  to  thee  as  a 
heathen  and  a  publican,  let  him  bear  no 
closer  relation  to  thee,  and  consequently 
to  the  church,  than  you  would  permit 
to  an  open  idolater.  Exclusion  from 
church-fellowship  is  implied  in  this  lan- 
guage. Heathens  and  publicans  were 
regarded  by  the  Jews  as  excommunicat- 
ed persons.  It  is  impossible  to  conceive 
of  a  person  with  any  grace  in  his  heart 
being  thus  dealt  with  in  kindness,  in 
love,  without  being  reclaimed.  The 
legitimate  conclusion  is,  that  if  he  is  not 
reclaimed  under  such  treatment,  he  is 
not  of  them,  and  therefore  should  he 
put  away  from  them.  Yet  neither  the 
injured  brother  nor  the  church  is  to  hate 
the  excluded  offender,  as  Jewish  teachers 
taught  (ch.  5  :  43),  but  treat  him  kindly 
(1  Cor.  5  :  11,  and  2  Cor.  2 :  6,  7 ;  2  Thess. 
3  :  14,  15),  so  that  if  possible  he  may  be 
brought  to  repentance  and  salyation. 


A.D.   39. 


MATTHEW    XVIII. 


251 


18 


19 


Verily  I  say  unto  you,  '"  "VVhatsover  ye  shall  bind 
on  earth  shall  be  bound  in  heaven :  and  wliatsoever 
ye  shall  loose  on  earth  shall  be  loosed  in  heaven. 

"  Again  I  say  unto  you,  That  if  two  of  you  shall 
agree  on  earth,  as  touching-  any  thing  that  they  shall 
ask,  "  it  shall  be  done  for  them  of  my  Father  which 

20  is  in  heaven.  For  where  two  or  three  are  gathered 
together  in  my  name,  i'  there  am  I  in  the  midst  of 
them. 

Onforyiveness;  parahle  of  the  unmerciful  servant. 

21  Then  came  Peter  to  him,  and  said,  Lord,  how  oft 
shall  my  brother  sin  against  me,  and  I  forgive  him  ? 


6.  14, 15 ;  2  John 

10. 
■"ch.  16.  19. 
"Ac.  1.    14;  2.   1, 

2  ;  4  24-31 ;  Jam. 

5.  14-16. 
"  John  14.  13,  14  ; 

1  John  3.  22. 
p  ch.  28.  20 ;   John 

20.  19-20:    Rev. 

21,3. 


18.  Verily,  I  say,  etc.  Jesus  most 
solemnly  and  iiuthoritatively  asserts  the 
power  of  the  church.  "  For  evidently, 
while  verse  17  lays  down  the  rule  for  the 
conduct  of  the  churcli,  verse  18  shows 
tliat  the  church  is  warranted  in  tliis  con- 
duct."— Lange.  Ye,  the  disciples  who 
constitute  the  church  spoken  of  in  the 
preceding  verse.  Tlie  power  and  autlio- 
rity  which  was  conferred  on  Peter  (ch. 
16  :  19)  is  liere  conferred  upon  tlie  apos- 
tles and  the  disciples  generally.  What- 
ever they  should  do,  according  to 
Christ's  directions  and  will,  would  be 
ratified  in  heaven.  This  is  true  of  the 
church  so  far  as  she  executes  tlie  laws 
and  will  of  Christ.     See  on  ch.  16 :  19. 

19.  Jesus  makes  anotlier  solemn  and 
authoritative  statement  concerning  the 
power  of  the  church,  and  even  of  two 
or  three  of  its  mem1)ers,  in  offering  ef- 
fectual prayer,  so  that  he  himself  would 
be  in  the  midst  of  them  to  bless  and 
direct  thCTU.  Tlie  church,  possessing 
and  exercising  such  power  and  ])rivilege, 
would  be  well  capable  of  exercising  dis- 
cipline accordinsi:  to  the  word  and  will 
of  Chri.^t.  That  if  two.  Christ  takes 
the  smallest  niunbei-  wliicli  can  form  a 
company ;  even  two  can  make  a  comjiany 
of  believers.  It  is  not  necessary  to  sup- 
liose  tliat  Jesus  here  refers  to  a  church 
of  two,  but  rather  to  two  of  a  church. 
But  it  is  possible,  under  certain  circum- 
stances, for  two  or  three  (next  verse)  to 
form  a  church.  It  is  es.'-ciitial  that  these 
agree  couceniing  what  they  ask.  There 
must  be  no  offense,  no  alienation,  but  a 
true  fellowship  of  soid  and  purpose. 
Anything  they  shall  ask.  Accord- 
ing to  the  divhie  will,  1  John  5  :  14. 
S])iritual  fellowshi])  with  one  another 
and  svith  Jesus  would  insure  entire  sub- 


mission to  his  will.  Notice,  on  earth 
is  contrasted  with  in  heaven,  as  in  the 
preceding  verse.  It  is  according  to  his 
will  that  the  church  should  execute  the 
laws  and  discipline  of  Christ;  and  as 
they  need  wisdom  for  this,  they  may  ex- 
pect all  they  need  if  they  unitedly  ask 
for  it.  It  shall  be  given,  even  if  only 
two  thus  ask  for  it. 

20.  For,  etc.  The  truth  reaffirmed, 
explained  with  the  great  reason :  For 
Jesus  is  with  them  to  bless  and  guide. 
Two  or  three  are  gathered  to- 
gether in  my  name.  They  are  a 
company  of  my  disciples,  worshiping  as  a 
church  or  as  members  of  a  church  may 
represent  it  in  worship.  In  my  name ; 
in  reference  to  me,  and  under  my  autho- 
rity. They  are  thus  united  and  agreed 
in  acknowledging  and  acting  under  the 
authority  of  Jesus.  They  are  thus  ga- 
thered for  his  glory,  and  for  attending 
to  the  things  of  his  cause.  There  am 
I  in  the  midst  of  them.  By  his 
poAver  and  spirit,  ch.  28  :  20 ;  Acts  18  : 
10.  Jesus  is  thus  present  to  answer 
their  prayers,  and  so  direct  all  they  do 
as  to  meet  with  the  approbation  of  their 
heavenly  Father.  How  superior  was 
this  to  the  Jewish  notion  that  ten  must 
be  assembled  in  a  synagogue  to  insure 
the  Divine  Presence  and  the  answer  of 
their  prayers !  According  to  the  rabbins, 
"A  smaller  number  God  despises." 

21-3.5.  The  reply  of  Jescs  to  Pe- 
ter's QtTESTION  RESPECTING  THE  LIMIT 

OF  FORGIVENESS,  including  the  parable 
of  The  Two  Debtors, or  the  Unmerciful 
Servant.  Forgiveness  is  to  be  extended 
to  the  penitent  without  limit ;  we  should 
ever  be  in  the  exercise  of  a  forgiving 
temper.  Only  in  Matthew. 
21.  Then  came  Peter.  OurSaAior'a 


252 


MATTHEW    XVIII. 


A.D.  29. 


22  1  till  seven  times  ?     Jesus  saitli  unto  him,  I  say  not  ^  Lk.  17. 3.  4. 
unto  thee,  Until  seven  times:  'but,  Until  seventy  '  to.  38  40'^  Mk 

23  times  seven.     Therefore  is  the  kingdom  of  heaven 
likened  unto  a  certain  king,  '  which  would  take  ac- 

24  count   of   his   servants.       And   when   he   had   be- 
gun to  reckon,  one  was  brought  unto  him,  which 


11.  25;     Ro.   12. 
21;    Eph.   4.   31, 
32 ;  Col  3.  13. 
Rom,   14.    12;    2 
Cor.  5.  10. 


discourse  concerning  the  treatment  of 
private  offenses  (vers.  15-17)  implied  for- 
gis'cness  if  tliey  "gained"  tlieir  brotlier, 
eitlier  by  a  private  interview,  or  by  tak- 
iii';;  two  or  three  witnesses,  or  by  bring- 
ing the  matter  before  the  church.  Peter 
did  not  as  yet  understand  fully  the  na- 
ture of  forgiveness,  and  lience  was  in 
doubt  in  regard  to  the  extent  of  its 
exercise.  He  therefore  asks,  "  How  oft 
shall  my  brother  sin  against  me,  and  I 
forgive  him?"  The  Jewish  rabbis  limit- 
ed forgiveness  to  three  times,  basing 
their  view  on  Amos  1:3;  2:6;  Job  33 : 
29, 30.  Feeling  tliat  this  number  should 
be  increased  under  the  new  law  of  love 
propounded  by  our  S^ivior,  Peter  asks, 
Till,  until,  seven  times  ?  He  doubt- 
less limits  the  number  of  times  to  seven^ 
as  a  sacred  number  closely  connected, 
in  the  Scriptures,  with  forgiveness  and 
retribution.  Lev.  4:6;  16  :  14;  25  :  28; 
26  :  18,  21,  24,  28 ;  Ps.  79  :  12 ;  Dan.  4  : 
16 ;  Rev.  15  :  1.     Compare  Prov.  24  :  16. 

22.  Jesus  replies,  placing  no  limit, 
Seven  times— Seventy  times  seven. 
A  contrast  between  a  limited  and  an  un- 
limited number  of  times.  By  ne.vodij 
H'nes  seven,  a  general  expression  for  a 
large,  indetinite  number,  Jesus  intended 
to  teacli  that  the  times  that  forgiveness 
should  be  exercised  by  his  idisciples 
should  be  unlimited.  Compare  Gen.  4: 
24.  As  often  as  a  brotlier  asks  forgive- 
ness we  are  to  forgive  him,  ver.  33; 
Luke  17  :  4.  If  he  fails  to  do  so,  we  are 
to  have  a  forgiving  spirit,  seeking  to  gain 
oar  brother  (ver.  15),  and  should  it 
prove  necessary  that  he  be  excluded 
from  the  church,  we  are  not  to  treat  him 
with  malice,  but  kindlj'  and  in  love,  2 
Thess.  3  :  15.  Compare  1  Cor.  5 :  13,  and 
2  Cor.  2  :  6-10. 

23.  In  order  to  illustrate  the  law  of 
forgiveness  under  the  new  dispensation, 
how  it  may  be  violated,  and  the  conse- 
(lui'iices  of  so  doing,  Jesus  gives  the 
pirable  of  the  Unmerciful  Servant. 
T  lis  is  recorded  by  Matthew  alone. 
Therefore,  refers  to  the  answer  just 
givni  to  Peter:  Because  of  this  law  of 
uuliuuted  forgiveness,  which  indeed  re- 


quires a  constant  readiness  to  forgive, 
the  kingdom  of  heaven  in  this  respect 
is  likened,  is  like  to  the  case  of  a  cer- 
tain king,  etc.,  to  the  circumstances 
about  to  be  given.  Which  Avould 
take  account  of.  Who  desired,  and 
hence  determined,  to  make  a  reckoning, 
or  settlement,  with.  Compare  2  Kings  12: 
15;  22:7.  Servants.  His  ministers  or 
stewards ;  possibly  the  collectors  of  his 
revenue.  In  the  despotic  governments 
of  the  east,  all,  from  the  highest  to  the 
lowest,  stood  in  a  servile  relation  to  the 
monarch.  The  large  amount  of  indebt- 
edness of  one  of  these  servants  indicates 
a  high  official,  rather  than  any  common 
slave. 

24.  When  he  begnn.  Emphatic  and 
significant.  He  had  only  begiin.  to 
reckon.  One  was  brought  unto 
him.  How  natural  and  life-like  the  re- 
presentation ;  he  surely  would  never 
come  of  himself.  Ten  thousand  ta- 
lents. An  immense  sum,  which  he 
could  ne\er  pay.  A  Hebrew  talent  was 
equal  to  three  thousand  shekels,  or  about 
$1500.  An  Attic  talent  is  estimated  at 
about  $1170.  A  Syrian  talent  was 
about  $;i25.  The  amount  of  this  ser- 
vant's indebtedness  was  about  $15,000,- 
000,  if  Hebrew  talents  are  intended ;  or 
aV)out  $11,700,000,  if  Attic ;  or  about  $2,- 
2.50,000,  if  Syrian.  These  calculations 
arc  based  on  the  supposition  that  talents 
of  silver  are  here  meant,  which  is  most 
jirobable.  If  they  were  talents  of  gold, 
tlie  sum  was  perfectly  enormous.  Trench 
illustrates  by  comparing  with  other 
sums  mentioned  in  Scripture.  Thus, 
twenty-nine  tiilents  of  gold  were  used 
in  the  construction  of  the  tabernacle 
(Exod.  38  :  24);  David  prepared  for  the 
temple  3000  talents  of  gold,  and  the 
princes  5000  (1  Chron.  29  :  4-7);  the 
Queen  of  Sheba  presented  Solomon  120 
talents  (1  Kings  10  :  10) ;  the  King  of 
Assyria  laid  on  Hezekiah  30  talents  of 
gold  (2  Kings  18  :  4) ;  and  in  the  ex- 
treme impoverishment  to  which  the  land 
was  brought  at  last,  one  talent  of  gold 
was  laid  on  it,  after  the  death  of  Josiah, 
by  the  King  of  Egypt  (2  Chron.  36  :  3). 


A.D.   29. 


MATTHEW    XVIII. 


253 


25  owed  him  '  ten  thousand  talents.  But  forasmuch 
as  he  had  not  to  pay,  his  lord  commanded  liim  "  to 
be  sold,  and  his  wife,  and  cliildren,  and  all  that  he 

26  had,  and  payment  to  be  made.  The  servant  there- 
fore fell  down,  and  worshiped  him,  saying,  Lord, 
have  patience  with  me,  and  I  will  pay  thee   alL 

27  Then  the  lord  of  that  servant  was  moved  with  com- 
passion, and  loosed  him,  and  forgave  him  the  debt. 

28  But  the  same  servant  went  out,  and  found  one  of 
his  fellow-servants,  which  owed  him  an  hundred 
""  pence :  and  he  laid  hands  on  him,  and  took  Jdm 

29  by  the  throat,  saying.  Pay  me  that  thou  owest.    And 
.  his  fellow-servant  fell  down  at  his  feet,  and  besouglit 

him,  saying,  Have  patience  with  me,  and  I  will  pay 

30  thee  all.     And  he  would  not :  but  went  and  cast 


Pf?.   19.    12;    40. 
12. 

'  Le.  25.  .39 ;  2  KL 
4.  1 ;  Ne.  5.  8. 


ch.  20.  2. 


At  alater  period,  Hamaii  promised  10,000 
talents  of  silver  to  the  Persian  king,  in 
compensation  for  tlie  tribute  of  tlie 
whole  Jewish  people,  should  they  be  de- 
stroyed, expecting  doubtless  to  reim- 
burse himself  from  the  spoils  of  the 
Jews. 

25.  Had  not  to  pay.  He  had  not 
means  or  power  to  ]iay ;  that  is,  he  was 
not  able  to  pay.  Commanded  him 
to  be  sold,  etc.  This  was  according 
to  the  laws  of  the  Jews,  and  of  many 
ancient  nations.  By  the  Mosaic  law  the 
servitude  of  a  Hebrew  was  limited  to 
six  years,  and  in  every  case  it  terminated 
at  the  year  of  Juljilee,  when  liberty  was 
proclaimed  to  aU,  Exod.  21  :  1;  JDeut. 
15  :  12 ;  Lev.  25  :  10,  39^1 ;  2  Kings  4  : 
1 ;  Amos  2  :  6.  The  scene,  however,  is 
probably  not  that  of  a  Jewish,  but  of 
an  oriental  king,  Avho  had  absolute 
power  over  the  person  and  property  of 
his  subjects. 

26.  Worshiped.  Falling  down,  he 
prostrated  himself  before  him,  and  thus 
humbly  did  him  reverence  or  homage. 
See  on  ch.  2:2.  He  first  fell  on  his 
knees,  and  then  bowed  down  to  the 
ground.  Compare  2  Kings  4  :  37.  I 
will  pay  thee  all.  He  promises  an 
impossibility.  The  language  is  life-like, 
just  what  we  should  expect  him  to  say 
in  his  extremity.  It  must  therefore  be 
interpreted  not  as  the  words  of  careful 
deliberation,  but  as  the  outburst  of  fear 
and  anguish.  It  was  an  expression  of 
readiness  and  determination  to  pay  him 
all,  if  possible. 

27.  lioosed.  Released  from  confine- 
ment  and   from   prospective    slavery. 

23 


Forgave  him.  This  was  more  than  he 
asked  for ;  yet  it  was  what  he  needed, 
for  payment  was  impossible  on  his  part. 
Thus  his  lord  exercised  the  highest  qua- 
lities of  compassion. 

28.  One  of  his  fellow-servants. 
This  one  probably  occupied  a  lower  sta- 
tion than  himself ;  but  being  a  servant  of 
the  same  master,  was  a  fellow-servant. 
A  hundred  pence.  About  fifteen  dol- 
lars. How  small  a  sum  in  comparison 
with  ten  thousand  talents !  I'ence  here 
represents  a  Roman  silver  coin,  called 
the  (7e«art«.s.  As  we  have  no  correspond- 
ing English  coin,  Dr.  Conant  very  pro- 
perlj-  renders  this  passage,  a  Imndred  de- 
naries,  transferring  the  word  with  an 
English  termination.  See  on  ch.  20  :  2. 
Took  him  by  the  throat.  Literally, 
Seizing  hi^n,  he  choked  him.  Exhibits 
his  harsh,  unmerciful  spirit.  The  credi- 
tor was  permitted,  l\y  Roman  law,  to 
seize  his  debtor  by  the  throat  and  bring 
him  before  the  tribunal.  Pay,  etc.  The 
demand  is  peremptory.  The  highest 
critical  authorities  read,  Pay  me,  if  thou 
owed  aught.  But  whether  we  adopt  this 
or  the  common  reading,  the  essential 
thought,  as  Dr.  Conant  suggests,  is  the 
same :  Pay  me  vihaiever  thou  owest.  It 
was  a  haughty  demand  of  one  deter- 
mined to  exact  the  utmost,  not  only  of 
this  one,  but  of  all  who  owed  him. 

29.  Fell  down  at  his  feet  and  be- 
sought him.  Rather,  Fell  down  and 
besought  Mm.  He  humbled  himself  be- 
fore his  fellow-servant,  in  a  manner  si- 
milar to  what  that  fellow-servant  had 
done  previously  to  his  lord,  or  king.  He 
makes  the  same  promise.    Have   pa^ 


254 


MATTHEW    XVIII. 


A.D.  29. 


31  him  into  prison,  till  he  should  jjay  the  debt.  So 
when  his  fellow-servants  saw  what  was  done,  they 
were  very  sorry,  and  came  and  told  unto  their  lord 
all  that  was  done.  Then  his  lord,  after  that  he  had 
called  him,  said  unto  him,  O  thou  wicked  servant, 
I  forgave  thee  all  that  debt,  because  thou  desiredst 
me  :  shouldest  not  thou  also  have  compassion  on 
thy  fellow-servant,  >'  even  as  I  had  pity  on  thee  ? 

34  And  his  lord  was  wroth,  and  delivered  him  to  the 
tormentors,  till   he   should   pay  all   that  was   due 

35  unto  him.  ^  So  likewise  shall  my  heavenly  Father 
do  also  unto  you,  if  ye  from  your  hearts  forgive  not 
every  one  his  brother  their  trespasses. 


33 


33 


Eph.  4.  32  ;  Col 
3,  13. 


ch.  6.  12,  14,  15; 
Pro.  21.13;  Jam. 
2.  13. 


tience,  etc.  All  is  omitted  by  tliebest 
authorities,  but  affects  not  tlie  tliouglit. 

30.  He  would  not.  His  ears  were 
sliut  to  liis  entreaties.  He  casts  liira 
into  prison,  whicli  was  not  accordi'jg 
to  Mosaic  law,  but  according  to  the 
laws  of  other  nations.  Here  wc  have  an- 
other reason  for  regardiuo;  tlie  similitude 
of  the  parable,  as  that  of  a  foreign  despo- 
tism rather  than  of  Jewish  rule.  "  There 
is  the  climax  of  depravit}-,  to  be  beggars 
with  God  and  tyrants  to  our  brethren." 

31.  Very  sorry.  From  a  fellow  feel- 
ing and  sympathy.  How  lifelike  is  this; 
and  also  the  language  in  verse  34,  His 
lord  wm  wroth.  Their  feelings  partook 
of  sorrow,  grief ;  his  of  wrath,  indigna- 
tion. Thus  grief  is  becoming  God's 
servants  over  the  sin  of  others ;  but 
wrath  is  becoming  him,  for  to  him  be- 
longeth  vengeance. 

33.  The  language  of  the  lord  is  that 
of  severe  reproof  and  condemnation. 
Desiredst  me.  Rather,  Besmirihtedme. 
An  act  of  royal  favor,  of  sovereign  mercy. 

33.  An  interrogative  sentence,  eeiuiva- 
lent  to  a  strong  affirmative  :  Having  thy- 
self been  an  object  of  compassion, 
or  pity,  thou  shouldst  in  like  manner 
have  exercised  pity. 

34.  The  tormentors.  Not  only  was 
he  to  be  imprisoned,  but  also  tortured. 
The  tonnentors  were  not  merely  the 
prison-keepers,  but  those  who  had  au- 
thority to  examine  and  inflict  tortures. 
Here,  again,  the  scene  is  not  Jewish,  but 
foreign  and  Gentile.  State  criminals  in 
eastern  nations  were  sometimes  sub- 
jected to  scanty  allowances,  severe 
scourgings,  rackings,  loading  with 
chains,  or  yokes  of  wood.  Among  the 
Romans  tlie  debtor  could  inflict  on  the 
creditor  such  tortures  as  loading  him 


with  chains,  feeding  on  bread  and  water, 
etc.  Till  he  should  pay  all,  etc. 
This  was  equivalent  to  imprisonment 
and  sufferings  for  life ;  for  it  was  impos- 
sible for  him  to  pay.  This  punishment 
was  perpetual,  and  more  severe  and  de- 
graded than  if  he  and  his  family  had 
been  sold  into  slavery.  The  king,  as  an 
absolute  sovereign,  recalls  his  act  of 
forgiving  the  debt,  and  now  punishes 
not  only"  for  the  original  debt,  which  he 
demands,  but  also  for  his  unmerciful 
dealings  toward  his  fellow-servant. 

35.  In  this  verse  we  have  the  key-note 
of  the  parable.  True  forgiveness  is  not 
merely  ontwanl,  but  inward;  it  mvxst 
come  from  the  heart,  and  presuppos- 
es a  gracious  state.  If  it  comes  not 
from  your  heart,  then  God  will  not  for- 
give, but  punish,  as  you  deserve.  With 
what  measure  3'e  mete,  it  shall  be  mea- 
sured to  you,  ch.  6  :  14, 15 ;  7:2. 

The  grand  design  of  this  parable  is  to 
show  tlie  manner  and  the  consequences 
of  violating  Christ's  law  of  forgiveness 
under  the  Gospel  dispensation.  The 
centre  of  comparison  is  found  in  the 
treatment  of  the  forgiven  servant  toward 
his  supplicating  fellow-servant.  The 
Icinfi  represents  bur  Heavenly  Fath- 
er ;  the  servant,  his  professed  people. 
The  reckonimf  is  not  the  final  judgment, 
but  those  times  when  God  comes  near 
to  them  by  his  Providence,  by  the  ter- 
rors of  the  law  or  the  admonitions  of 
the  Spirit,  2  Kings  20  :  1-6;  2  Sam.  12  : 
1-7.  Compare  also  the  preaching  of 
Jonah  to  the  Ninevites,  Jon.  3:4;  and 
the  barren  fig-tree,  Luke  13  :  7.  The  one 
browjht  to  him,  a  professed  believer, 
having  a  high  trust,  possibly  a  Judas; 
his  debt,  his  sins.  Sin  is  represented  as 
a  debt  in  the  Lord's  Prayer,  ch.  6  :  12. 


A.D.  29. 


MATTHEW    XVIII. 


255 


The  greatness  of  liis  debt  represents  the 
preat  moral  debt  wliich  every  man  owes 
to  God;  the  exceeding  siufuhiess  of  sin 
and  its  vast  amount,  of  tliought,  word, 
and  act;  and  tlie  impossibility  of  any 
one  of  himself  ever  discliarging  the 
debt.  The  feUow-scrra/it  represents  a 
fellow-disciple;  his  </rhf,  his  trespass 
against  him  ;  its  ftmaUnrss  sbows  how  lit- 
tle are  our  trespasses  against  men  com- 
pared with  our  sins  against  God. 

The  question  here  arises.  Does  this 
lirst  servant  represent  a  true  child  of 
God  ?  And  if  so,  docs  it  teach  that  he 
can  fall  from  grace  and  be  tinally  lost  ? 
In  answering  tliese  questions  we  must 
be  careful,  first,  not  to  press  the  drapery 
and  minor  portions  of  the  parable  into 
an  undue  prominence;  second,  not  to 
found  a  doctrine  on  a  mere  similitude, 
which  is  not  taught  elsewhere ;  third, 
not  to  interpi-et  the  figurative  language 
of  the  parable  in  opposition  to  truths 
clearly  taught  without  figure  elsewhere 
in  the  Word  of  God.  That  no  true  child 
of  God  will  ever  so  fall  away  as  to  be 
finally  lost,  is  most  clearly  taught  in 
Scripture.  "I  give  unto  them,"  says 
Jesus,  "  eternal  life ; "  not  a  limited  life 
of  a  few  weeks,  months,  or  years,  but 
"  eternal  life ;  and  they  shall  never  pe- 
rish ;  neither  shall  any  one  pluck  them 
out  of  my  hand."  And  again,  "No  one 
is  able  to  pluck  them  out  of  my  Father's 
hand,"  John  10  :  28,  29;  3  :  l5;  6  :  30, 
40 ;  17  :  11,  12 ;  Rom.  8  :  1,  33-39 ;  Col. 
3  :  3, 4 ;  2  Tim.  1  :  12.  Compare  1  Sam. 
2:9;  Isa.  49  :  14-16. 

If  a  true  child  of  God  is  meant  by  the 
first  ser^-ant,  then  we  must  r^gard  him 
as  wandering  from  God  and  exercising 
an  unchristian  spirit.  His  being  deli- 
vered to  the  tormentors,  represents  him 
as  the  backslider  in  heart  filled  with  his 
own  ways  (Prov.  14 :  14),  and  chastened 
by  the  Almighty,  Ps.  89  :  31-33.  And  as 
the  imprisoned  and  tortured  debtor 
would  sometimes  caU  forth  the  sym- 
pathy of  his  friends  to  raise  the  amount 
necessary  to  his  release,  so  here  we 
must  view  the  chastened  wanderer  re- 
turning in  penitence  and  looking  to 
Jesus,  who  in  his  loving  compassion 
cancels  the  debt  with  his  own  blood,  and 

r'ves  liberty  to  his  afflicted  child,  1  John 
:  1,2. 

It  seems  better,  however,  to  suppose 
a  false  professor  to  be  intended,  one 
who  is  entirely  destitute  of  that  spirit 
of  love  which  must  underlie  all  true  for- 
giveness.   The  language  of  the  parable 


favors  this  view.  He  was  brouc/h(,  an  un- 
willing prisoner,  to  his  lord  ;  his  jirayer, 
"  Have  patience  with  me,  and  I  irill  paij 
thee  aU,'"  indicates  fear  and  anguish,  a 
want  of  proper  conception  of  the  great- 
ness of  his  sins,  and  self-righteousness  ; 
and  his  going  forth  to  seize  a  fellow- 
servant,  and  treating  him  without  mer- 
cy, would  also  seem  to  prove  that  he 
knew  nothing  of  forgiveness  and  mercy 
by  practical  experience.  He  was  one  of 
those  of  whom  John  speaks :  "  They 
went  out  from  us,  because  they  were  not 
of  us,"  1  John  2  :  19.  As  a  nominal  dis- 1 
ciple  he  professed  to  have  been  forgiven, 
and  by  his  brethren  was  so  regarded. 
And  more.  By  some  Providential  dis- 
pensation we  may  also  regard  God  as 
reckoning  with  him.  He  may  be  brought 
nigh  to  cleath  by  sickness;  his  sins  rise 
up  before  him  ;  he  begs  for  mercy  and 
lire,  and  makes  many  fair  promises.  God 
listens  and  raises  him  up.  But  he  goes 
forth  the  same  unchanged  person,  for- 
gets his  vows,  and  by  his  harsh  and  un- 
forgiving spirit,  shows  that  he  did  not 
really  receive  what  God  ofiered  to  him — 
forgiveness  through  faith  in  Christ.  God 
at  length  detennines  to  bear  with  him  no 
longer,  and  delivers  him  up  to  final  con- 
demnation, and  to  a  punishment  which 
can  have  no  end.  Thus,  "  he  shall  have 
judgment  without  mercy  that  hath 
showed  no  mercy,"  James  2  :  13.  He 
who,  like  this  servant,  has  not  tie  heart 
to  forgive,  and  therefore  does  not  and 
will  not  from  his  heart  forgive,  must 
expect  a  like  end  and  a  like  punish- 
ment. May  this  parable  lead  us  to  obey 
from  the  heart  Christ's  law  of  forgive- 
ness, Eph.  4  :  32 ;  5  :  1,  2  ;  Gal.  6  :  1. 

Remarks. 

1.  The  Christian  must  beware  of  pride 
and  ambition,  and  of  seeking  after  mere 
greatness  and  preeminence.  Such  a 
course  leads  to  strife  and  contention, . 
and  is  opposed  alike  to  the  will,  exam- 
ple, and  teaching  of  their  Lord,  ver.  1 ; 
Mark  9  :  33;  Prov.  13  :  10;  2  Cor.  12  : 
7 ;  Jer.  45  :  5. 

2.  They  who  are  contentious  and  over- 
bearing, who  strive  after  power  and  of- 
fice, or  use  their  professions  for  worldly 
gain,  have  reason  to  fear  that  they  have 
never  been  renewed  in  the  spirit  of  their 
minds,  ver.  3  ;  John  12  :  6 ; '  13  :  6-16  ; 
1  Tim.  6:3-5;  3  John  9-11. 

3.  Moral  excellence  and  greatness  is 
Dot  contentious,  but  peaceful  and  lov^ 


256 


MATTHEW    XVIII. 


A.D.  29. 


ing,  and  should  be  diligently  sought 
after  and  cultivated,  vers.  'JrA\  ch.  5  : 
19 ;  23  :  11,  12  \  1  Tim.  tt  :  9,  11. 

4.  Little  children  have  many  charac- 
teristics worthy  of  study  and  imitation, 
vers.  2-4;  Mark  10  :  15;  Fs.  131  :  1,  2. 

.5.  HumiUty  is  essential  to,  and  an  evi- 
dence of,  godliness,  pleasing  to  God,  and 
leads  to  true  greatness,  vers.  3,  4;  Isa. 
57  :  15  ;  Luke  18  :  14;  James  4  :  «,  10. 

6.  Christ  sets  us  an  example  of  humi- 
lity, condescension,  and  love,  in  making 
tlie  least  and  feeblest  of  his  people  re- 
presentatives of  himself,  ver.  5 ;  ch.  25  : 
45. 

7.  It  is  better  to  lose  our  natural  life 
than  to  cause  a  Christian  to  go  astray, 
aud  thus  injure  his  spiritual  life,  ver.  6; 
Luke  17  :  1 ;  2  Thess.  1  :  (5 ;  1  Cor.  3  :  17. 

8.  The  authors  of  error,  and  the  pro- 
moter of  heresies  and  wicked  divisions, 
will  meet  with  the  more  fearful  punish- 
ment than  those  who  have  been  de- 
stroyed by  their  wicked  influence,  ver. 
7;  Mai.  3:7-9. 

9.  Pride,  contention,  worldliness,  and 
other  causes  of  offense  have  led  many 
to  reject  the  Gospel,  and  perish,  ver.  7 ; 
Kom.  2  :  24;  12  :  17,  18;  2  Tim.  2  :  24, 
25. 

10.  Our  dearest  sins  must  be  renounced 
and  forsaken,  aud  whatever  separates 
between  us  and  God,  or  we  are  lost  for- 
ever, vers.  8,  9 ;  Luke  17  :  33 ;  PhiL  3  : 
7-9. 

11.  We  should  not  despise  any  follow- 
ers of  Clirist  because  of  their  imperfec- 
tions, humble  circumstances  and  garb, 
since  Jesus  came  to  save  them,  and  an- 
gels in  heaven  esteem  them,  and  are  not 
ashamed  to  minister  to  them,  vers.  10, 
11 ;  Rom.  14  :  1-3,  10 ;  1  Cor.  8  :  9-11 ; 
Heb.  1  :  14. 

12.  God  and  holy  angels  rejoice  in  the 
salvation  of  sinners,  vers.  12,  13;  Luke 
15  :  7,  22-24. 

13.  The  patience  and  perseverance  of 
our  heavenly  Father  in  seeking  and 
saving  the  lost  should  call  forth  our  ad- 
miration, gratitude,  and  love,  vers.  12- 
14;  Ezek.  34  :  11,  12,  16;  Jer.  31  :  8,20; 
Isa.  41  :  9. 

14.  God  designs  the  full  and  final  sal- 
vation of  all  his  children,  ver.  14 ;  1  Pet. 
1  :  5-9. 

15.  We  have  no  right  to  depart  from 
Christ's  law  in  treating  with  an  offending 
brother,  vers.  15-17;  Isa.  8  :  20;  John 
14  :  23,  24. 

1 ).  How  wise  is  Christ's  rules  of  dis- 


cipline !  By  privacy  it  guards  the  cha- 
racter of  the  offender,  prevents  the  ris- 
ing of  pride,  and  fosters  honesty  and 
kindness;  by  seeking  the  aid  of  judi- 
cious bretliren,  it  prevents  haste  and 
assures  discretion;  and,  last  of  all,  by 
appealing  to  the  united  wisdom  of  the 
church,  nothing  is  left  undone  that 
should  be  done,  vers.  15-17. 

17.  The  encouragement  for  dealing 
with  an  offender  iiccording  to  Christ's 
directions  are  great,  for  thereby  we  may 
save  him,  ver.  15 ;  Gal.  6:1;  James  5  : 
19,  20. 

18.  The  individual  church  is  Christ's 
only  and  highest  ecclesiastical  tribunal 
this  side  of  death  aud  the  judgment, 
vers.  17, 18  ;  Acts  1  :  23-26 ;  6  :  l-« ;  13  : 
1-3 ;  15  :  2,  22 ;  1  Cor.  5  :  3-5,  11-13 ;  6 : 
1-5 ;  16  :  3 ;  2  Cor.  2:5-9;  8  :  19,  23. 

19.  The  cj  elusion  of  a  brother  is  tlie 
most  solenm  transaction  that  the  church 
can  do,  and  should  be  attended  with 
prayer,  vers.  17-19  ;  1  Cor.  5  :  4, 5. 

20.  While  the  united  prayer  of  the 
smallest  company  shall  be  answered, 
disagreements  in  the  largest  company 
will  prevent  their  pravers  being  heard, 
vers.  19,  20 ;  John  16  :  23,  24 ;  1  Pet.  3  :  7. 

21.  Since  God  is  so  willing  to  forgive 
our  sins  against  him,  we  should  be  ready 
to  forgive  the  infinitely  smaller  offenses 
of  our  brethren,  vers.  21-25;  Eph.  4  : 
32;  Col.  3  :  12-15. 

22.  W'e  must  all  give  an  account  to 
God,  vers.  23,  24 ;  Rom.  2  :  16;  14  :  12 ; 
2  Cor.  5:  10;  Gal.  6:  7. 

23.  The  unforgiving  have  neither  the 
spirit  of  Clirist,  nor  any  claim  to  being 
his,  nor  any  just  expectation  of  his  for- 
giveness, vers.  32-34  ;  ch.  6  :  14  ;  Kev. 
13  :  10. 

24.  True  Christians  often  suffer  greatly 
for  cherishing  a  malicious  and  unforgiv- 
ing spirit,  ver.  34;  Ps.  89  :  30-33;  Heb. 
12  :  6,  IL 

25.  True  forgiveness  proceeds  from 
the  heart ;  false^  from  the  lips,  ver.  iio. 

CHAPTER  XIX. 

In  this,  and  the  chapter  following  it, 
we  have  Matthew's  summary  account  of 
the  last  journey  of  Jesus  to  Jerusalem. 
Mark's  account  (ch.  10)  is  very  similar. 
From  a  careful  comparison  of  the  ac- 
counts of  Luke  and  John,  we  learn  that 
soon  after  the  discourse  in  the  preceding 
chapter  Jesus  goes  up  to  the  Feast  of  the 


A.D.  30. 


MATTHEW    XIX. 


25; 


Jesus  goes  heyond  Jordan ;  lie  replies  to  the  Pharisees'' 
question  respecting  divorce. 

XIX.  AND  it  came  to  pass,  "  that  when  Jesus  had 
finished  these  sayings,  he  departed  from  Galilee, 
and  came  into  the  coasts  of  Judtea  beyond  Jordan. 

2  ^  And  great  multitudes  followed  him ;  and  he  healed 
them  there. 

3  "  The  Pharisees  also  came  unto  him,  •*  tempting 
him,  and  saying  unto  him,  «  Is  it  lawful  for  a  man 


Mk.  10.  1: 
10.40. 


Ch.  12.  15. 


<=  Mk.  10.  2. 
"  ch.  16.  1. 
'  ch.  5.  31,  32. 


John 


Tabernacles,  wliich  occurred  on  tlie  15th 
of  Tishri,  or  October,  John  7 :  2-10 ;  Luke 

9  :  51-10  :  16.  For  about  two  montlis 
he  exercises  his  ministry  in  Judca  (Luke 

10  :  17-13  :  9) ;  after  which  he  attends 
the  Feast  of  Dedication  on  tlie  25th  of 
Chisleu,  about  the  20th  of  December, 
John  10  :  22-39.  Then  lie  goes  beyond 
Jordan  and  exercises  liis  ministry,  pro- 
bably about  a  month,  in  Perea  (John 
10  :  40;  Luke  13  :  10-17  :  10);  after 
which  he  goes  to  Bethany,  probably 
early  in  February,  and  raises  Lazarus, 
John  11  :  7.  Compare  Luke  13  :  22. 
After  this  he  withdraws  to  a  city  called 
Ephraim,  where  he  continued  a  few 
weeks  with  his  disciples,  John  11  :  54. 
From  this  point  he  makes  a  flying  trip 
through  Samaria  and  Galilee  on  his  last 
journey  to  Jerusalem,  Luke  17  :  11. 

1,  2.  Jesus  finally  le.vves  Galilee, 
as  a  place  of  residence,  and  goes 
TO  THE  EAST  OF  JORDAN,  Mark  10  :  1  ; 
compare  Luke  17  :  11-19. 

1.  Finished  these  sayings.  Com- 
pleted the  instructions  recorded  in  the 
preceding  chapter.  Departed  from 
Galilee.  It  is  possible  that  Matthew 
takes  in  at  one  view  both  departures  of 
our  Lord  :  that  to  the  Feast  of  Taberna- 
cles and  that  just  previous  to  his  last  suf- 
'  ferings.  The  meaning  then  is  that  Jesus 
left  Galilee,  which  had  been  the  main 
scene  of  his  ministry,  no  more  to  reside 
there,  nor  to  exercise  his  ministry  there, 
except  as  he  should  pass  through  on  his 
last  journey  to  Jerusalem,  Luke  17  : 
11.  To  his  excursions  and  labors  in  Ju- 
dea  and  Perea  this  verse  may  very  brief- 
ly and  incidentally  refer.  Thus  we  may 
have  here  the  two  extremities  of  a  pe- 
riod wliich  Matthew  and  Mark  pass  over. 
It  is,  however,  more  natural  and  proba- 
ble that,  after  finishing  the  account  of 
our  Lord's  Galilean  ministry  in  the  last 
chapter,  the  Evangelist  passes  to  his  last 
journey,  without  regard  to  intervening 


journeys.  That  six  months  of  his  min- 
istry is  silently  passed  over  by  Matthew 
and  Mark,  is  quite  generally' admitted; 
and  it  seems  better  to  ])lace  this  lapse  of 
time  between  the  eighteenth  and  nine- 
teenth chapters  of  Matthew  than  else- 
where. The  reason  of  tliis  omission  by 
the  first  two  Evangelists  can  only  be 
conjectured.  They  trace  the  growing 
opposition  to  Jesus  through  the  six 
months  before  the  Feast  of  "the  Taber- 
nacles. Luke,  passing  over  that  period 
with  but  slight  references,  traces  the 
same  opposition  in  the  succeeding  six 
months,  and  then  the  three  Evangelists 
join  in  relating  the  result— the  cruci- 
fixion of  Jesus.  See  Neav  Harmony  of 
THE  Gospels  by  the  author,  pp.  273- 
378,  287. 

Jesus  came  into  the  coasts,  rather, 
bm-dei-s,  the  bordering  territory  of  Judea 
beyond,  emt  of  the  Jordan.  The  ter- 
ritory beyond  the  Jordan,  east  of  Judea, 
was  Perea,  which  was  under  Herod  An- 
tipas,  who  ruled  over  this  province  as 
well  as  Galilee.  Mark,  more  particular 
than  Matthew,  says  (10  :  1),  correctly 
translated,  "Hecometh  into  the  borders 
of  Judea,  and  beyond  the  Jordan."  He 
went  to  the  frontiers  of  Judea,  by  the 
way  of  Perea,  the  region  beyond  Jordan, 
and  not  by  the  near  route"  through  Sa- 
maria. He  visited  and  exercised  his 
ministry  both  in  Perea  and  Judea. 

2.  He  healed  them  there.  The 
sick  which  were  brought  to  him.  The 
multitudes  having  their  sick  healed,  were 
indeed  whole. 

3-12.    Reply    to    the    Pharisees' 

QUESTION    CONCERNING   DIVORCE,    Mark 

10  :  2-12.  This  occurred  in  the  Perean 
ministry  of  Jesus,  just  previous  to  his 
blessing  little  children,  Luke  18  :  15. 

3.  The  question  here  propounded  to 
Jesus  was  one  of  dispute  among  Jewish 
teachers.  Moses  had  directed  (Deut. 
24  :  1)  that  a  man  might  put  away  his 


258 


MATTHEW    XIX. 


A.D.   30. 


4  to  put  away  his  wife  for  every  cause  ?     And  he  an- 
swered  and  said  unto  them,  Have  ye  not  read, '  that      Mals.'is. 
He  which  made  them  at  the  beginning  made  them  ^  Gen.  2._  21-34; 

5  male  and  female,  and  said,  s  '  For  this  cause  shall  a     ^^-  ^^-  ^^■ 
man  leave  father  and  mother,  and  shall  cleave  to  >>  i  Cor.  6. 16 ;  7.  2 
his  wife :    and   ^  they   twain   shall   be   one   flesh.'  "4. 

6  Wherefore  they  are  no  more  twain,  but  one  flesh,  i  Mai.  2. 
'  What  therefore  God  hath  joined  together,  let  Ro.  7.  2 
not  man  put  asunder. 


10-14. 


5.2; 


14-16; 
1  Cor. 


wife  by  giving  her  a  bill  of  divorcement, 
if  slie  found  "  no  favor  in  liis  sight,  be- 
cause he  hath  found  uuclcanness  in 
her."  The  followers  of  Rabbi  Hillel 
held  that  this  meant  that  any  tiling  that 
displeased  her  husband  gave  him  a  riglit 
to  divorce  her.  But  the  followers  of 
Rabbi  Sliammai  held  that "  uncleanness  " 
referred  to  unchastity,  and  therefore  de- 
nied the  right  to  divorce  a  wife  except 
for  adultery. 

Pharisees.  Certain  of  this  sect 
came  to  Jesus.  The  better  translation 
is,  Ayid  there  canue,  to  him  Phariseeji. 
Tempting  him.  Having  a  wicked 
purpose  to  entice  him  and  get  him  into 
difficulty.  They  commences  new  mode 
of  opposition.  They  had  found  fault 
with  him  for  violating  the  law  {Vi  :  2), 
and  transgressing  the  tradition  of  tlie 
elders  (1.5  :  2) ;  had  referred  his  power 
to  Beelzebul  (12  :  24),  and  had  demand- 
ed a  sign  from  heaven,  12  :  38;  1(5  :  1. 
But  in"  every  instance  lie  had  hurled 
back  their  objections  with  overwhelm- 
ing power.  Now  they  seek  to  entangle 
him  in  existing  controversies  on  certain 
vexed  questions,  which  it  would  be  im- 
possible to  answer  without  displeasing 
one  or  another  party.  Notice  this  mode 
of  attack  continued  in  ch.  22  :  1.5-40. 
Very  likely  also  they  wished  to  call  forth 
a  condemnation  of  Herod  Antipas  in  his 
married  relationsliip,  and  thus  insure  to 
Jesus  an  end  similar  to  that  of  John  the 
Baptist.  For  every  cause.  That  is, 
for  any  cause  whatever.  If  lie  should 
answer  in  the  affirmative,  they  could 
charge  him  with  lax  morality ;  if  in  the 
negative,  witli  disregarding  the  authority 
of  Moses. 

4.  But  Jesus  answers  by  appealing  to 
the  creation,  thus  showing  what  is  the 
divine  will  in  the  matter.  He  argues, 
first,  from  what  God  (Ud;  second,  from 
wliat  he  said ;  and  then  draws  his  irre- 
sistible conclusion  in  verse  6.  Have 
ye   not  read.      Jesus  refers  to  the 


book  of  Genesis  as  of  divine  authority. 
Thus,  from  the  declarations  of  Jesus  we 
prove  the  inspiration  of  the  Old  Testa- 
ment, Luke  24  :  27.  At  the  begin- 
ning;. Fnmi  tlie  begiiininf/,  the  creation. 
Made  them  male  and  female.  Or, 
created  them,  according  to  some  excellent 
copies.  They  were  ujade  and  designed 
one  for  the  other.  Thus  God  showed 
his  will  that  man  and  woman  should 
live  together  in  the  marriage  state. 

5.  And  said.  What  is  here  quoted 
was,  according  to  Gen.  2  :  24,  spoken 
by  Adam.  Adain,  however,  spoke  pro- 
phetically, for  the  relation  of  father  and 
mother  did  not  yet  exist.  It  was  thus 
God,  by  inspiration,  speaking  througli 
Adam.  For  this  cause.  Because 
Eve  was  taken  out  of  Adam,  and  was 
bone  of  his  bone  and  flesh  of  his  flesli 
(Gen.  2  :  21-24),  and  hence  because  male 
and  female  were  thus  made.  Leave  fa- 
ther and  mother.  The  relation  be- 
tween husband  and  wife  is  thus  stronger 
and  closer  than  that  l)etween  parent  and 
child.  Cleave.  Shall  be  joined  unto 
and  adhere.  The  two  is  not  found  in 
the  original  Hebrew,  but  is  implied.  It 
is,  however,  found  in  the  Samaritan  Pen- 
tateuch, and  in  the  Septuagint  version. 
One  ilesh.  They  two  shall  be  united 
in  the  flesh,  one  being  the  part  of  the 
other.  Compares:  28.  Thus,  not  only 
by  the  act  of  creation,  but  also  by  this 
prophetic  declaration  through  Adam, 
did  God  show  his  will  that  man  and 
woman  should  live  in  the  marriage 
state. 

6.  The  conclusion  which  Jesus  now 
draws  is  manifest  and  irresistible.  A  re- 
lation which  was  made  by  God,  and  to 
which  all  other  relations,  even  that  of 
parent  and  child,  must  yield,  can  be 
severed  only  by  hira.  God  hath  join- 
ed together  the  two,  surely  man  has 
no  riglit  to  put  them  asunder.  God  only 
has  the  right.  The  relation  ceases  at 
death;   for  the  unity  is  based  on  one 


A.D.  30. 


MATTHEW    XIX. 


259 


10 


7  They  say  unto  him,  ''  Why  did  Moses  then  com- 
mand to  give  a  writing  of  divorcement,  and  to  put 

8  her  away  ?  He  saith  unto  them,  Moses  because  of 
tlie  hardness  of  your  hearts  sut!ered  you  to  put  away 
your  wives :  '  but  from  the  beginning  it  was  not  so. 

9  "'  And  I  say  unto  you,  Whosoever  shall  put  away 
his  wife,  except  it  he  for  fornication,  and  shall  marry 
another,  committeth  adultery  :  and  whoso  marrieth 
her  which  is  put  away  doth  commit  adultery. 

His  disciples  say  unto  him,  °  If  the  case  of  the 


I*  ch.  5.  31 ; 
24.  1. 


Deu 


'  Ge.  2.  24  ;  7.  7. 
"•ch.   5.   32;    Mk. 

10.    11  :    Lk.    IG. 

18 ;  1  Cor.  7.  10- 
13,  .39;  Rom.  7.  3. 


Pro.  21.  19. 


flesh,  their  united  relation  in  the  flesh 
for  this  world,  Ch.  23  :  oO. 

Although  Jesus  is  discussing  divorces 
and  not  polygamy,  yet  liis  language  is 
also  decisive  against  a  man  having  more 
wives  than  one.  The  two  are  one  llcsh ; 
they  are  no  more/(oo.  God  also  creating 
the  one  woman  for  the  one  man  showed 
also  his  will  in  this  respect. 

7.  Why  did  Moses,  then,  com- 
mand ?  These  designing  Pharisees 
now  refer  to  Deut.  24^  1,  and  suppose 
that  they  have  got  Jesus  in  a  difficulty 
from  which  he  can  not  extricate  him- 
self. They,  however,  misapprehended 
Moses.  His  object  was  to  regulate,  re- 
strain, and  diminisli  an  evil  that  existed. 
What  they  called  a  command  was  really 
only  a  permission. 

8.  Jesus  replies  that  Moses  sufTered 
them  to  put  away  their  wives,  but  he 
did  not  command  it.  Neither  did  he 
suller  it  in  any  such  sense  as  to  imply 
that  God  approved  it  as  right ;  but  he 
permitted  it  as  the  less  of  two  evils,  be- 
cause of  the  hardness  of  your  hearts. 
Such  was  the  hardness  and  sinfulness  of 
their  hearts  that  they  would  have  com- 
mitted great  sins,  such  as  the  murder  of 
their  wives.  But  from  the  begin- 
ning, etc.  From  the  creation  of  the 
race  it  was  not  intended  that  man  should 
put  away  his  wife.  Husband  and  wife 
were  intended  for  each  other.  But 
unions  were  improperly  formed  and 
improperly  dissolved.  And  such  was 
the  depravity  of  men,  necessarily  result- 
ing in  quarreling,  putting  away  of  wives, 
and  kindred  crimes,  that  this  Mosaic 
regulation  was  made ;  which  permitted, 
but  regulated  divorces,  and  thus  restrain- 
ed and  lessened  the  evil,  and  prepared 
the  way  for  bringing  the  race  back  to 
the  true  idea  of  marriage. 

9.  Jesus  now  instances  the  only  just 
cause  for  divorce,  fornication,  here  in 
the  sense  of  adultery,     This  is  consistent 


with  our  Savior's  previous  argument  and 
conclusion  ;  for  the  crime  here  referred 
to  really  broke  the  unity  of  the  marriage 
state,  and  itself  arose  from  tlie  hardness 
of  the  heart.  From  comjiaring  Mark 
10  :  10,  it  would  seem  that  Jesus  now 
closed  his  conversation  with  the  Phari- 
sees, and  spoke  what  follows  to  his  dis- 
ciples in  the  house.  Jesus  speaks  with 
authority,  /  say  unto  you,  as  the  law- 
giver and  expounder  of  the  will  of  God. 
Committeth  adultery.  Becau.«e  the 
unity  of  the  marriage  Imud  and  state  is 
not  broken  while  both  i)arties  are  living 
except  by  one  act.  The  last  clause,  and 
whoso  marrieth, etc.,  is  omitted  in 
the  Improved  version.  Added  probably 
by  copyist  from  ch.  5  :  32. 

in  tliis  age,  when  the  laws  on  marriage 
and  divorce  are  so  lax,  it  becomes  both 
churches  and  ministers  to  follow  strictly 
the  principles  here  laid  down  by  our  Lord. 
Christians  should  regard  no  one  as  real- 
ly divorced  except  for  the  one  cause. 

10.  The  case  of  the  man— his 
■wife.  Literally,  If  the  case  of  the  man 
with  the  woman  is  so.  If  the  relation 
between  man  and  woman  in  their  mar- 
ried state  is  so,  then  it  is  not  good  to 
marry.  If  a  man  must  live  with  his 
wife,  whether  she  pleases  him  or  not, 
then  he  better  not  maiTy  at  all.     The 

I  disciples  si:)oke  with  reference  to  things 
and  society  as  they  then  existed,  and 
tmder  the  influence  of  the  teachings  and 
practices  of  that  wicked  age.  Accus- 
tomed to  see  wives  divorced  for  various 
causes,  they  looked  upon  marriage 
which  could  not  be  sundered,  except  for 
the  one  cause  mentioned,  as  almost  in- 
tolerable. The  application  of  this  strict 
rule  of  our  Savior,  so  far  from  making 
the  marriage  state  intolerable,  restores  it 
to  its  original  state  and  design,  increases 
its  happiness,  and  defends  the  wife  as 
well  as  the  husband. 

11.  Jesus  replies  that  all  can  not  re- 


260 


MATTHEW    XIX. 


A.D.  30. 


1  Cor.  7. 
17. 


2,  7,  9, 


man  be  so  with  Ms  wife,  it  is  not  good  to  marry. 
11  But  he  saici  unto  them, "  All  men  can  not  receive  this 
13  saying,  save  they  to  whom  it  is  given.  For  there 
are  some  eunuchs,  which  were  so  born  from  their 
mother's  womb :  and  there  are  some  eunuchs, 
p  which  were  made  eunuchs  of  men :  and  i  there  be 
eunuchs,  which  have  made  themselves  eunuchs  for 
the  kingdom  of  heaven's  sake.  He  that  is  able  to 
receive  it,  let  him  receive  it. 

Jesus  receives  and  Nesses  little  children. 


p  Is.  39.  7. 
11  Cor.  7.   3a-38; 
9.  5.  15. 


13       '  THEN  were  brought  unto  him  little  children, 
that  he  should  put  his  hands  on  them,  and  pray. 


Mk.  10.  13: 
18.  15. 


Lk. 


ceive  this  saying  of  yours,  that  it  is 
not  good  to  marrj',  except  they  to  whom 
it  is  given ;  and  then,  in  the  next  verse, 
he  proceeds  to  enumerate  certain  just 
causes  for  remaining  unmarried.  Given. 
Either  by  God's  providence  in  the  natu- 
ral constitution  or  in  misfortiuie,  or  by 
divine  illumination  or  direction.  Some, 
iudeed,  maj',  under  certain  circum- 
stances, be  more  useful  in  an  unmarried 
state ;  some,  in  great  dangers  or  great 
povertj',  maj'  think  it  not  best  to  marry, 
1  Cor.  7  :  20.  But  wliile  to  some  it  is 
thus  given  to  receive  tliis  doctrine,  and 
to  practice  it  without  com>nitting  sin,  to 
the  great  mass  of  the  race  it  is  not  given. 
All  can  not  receive  it.  Only  per- 
sons of  special  classes  are  capable  of 
acting  upon  it.  Not  to  marry  is  con- 
trary to  both  the  natural  and  revealed 
law"  of  God  (Gen.  1  :  28),  to  the  wants 
and  desires  of  men,  and  to  the  demands 
of  the  race,  so  that  it  may  not  become 
extinct.  There  are,  therefore,  only  excep- 
tional cases  w'here  men  should  not  marrj'. 
12.  Jesus  now  states  the  three  in- 
stances in  which  it  is  not  given  men  to 
marry.  Eunuchs.  The  word  eunuch 
means  a  bed-kee/xr,  and  was  api)lied  to  a 
class  of  persons  who,  in  oriental  coun- 
tries, were  subjected  to  a  cruel  and  un- 
natural mutilation,  and  were  employed 
as  the  keepers  of  oriental  harems.  The 
word  here  is  extended  not  only  to  those 
incapacitated  for  the  marriage  state  by 
nature,  or  the  hand  of  man,  but  also  to 
those  voluntarily  living  unmarried.  So 
born ;  as  to  be  naturally  untit  or  averse 
to  marriage.  Made,  of  men.  Eunuch 
properly  so-called,  made  so  by  wicked 
men.  Made  themselves,  for  the 
kingdom  of  heaven's  sake.  Volun- 
tarily abstaining  from  marriage  for  the 


sake  of  serving  Christ's  cause  the  better. 
Paul  belonged  to  this  class,  1  Cor.  7  :  7. 
Let  him  receive  it.  He  who  is  able 
to  receive  this  doctrine,  and  practice  it  in 
the  utmost  purity  of  heart  and  life ;  in 
other  words,  he  to  whom  it  is  given  to 
receive  it,  and  who  is  satisfied  that  he  is 
an  exception  to  the  general  rule  of  mar- 
riage, as  laid  down  in  the  three  cases  of 
exemption  just  given,  let  him  live  uu- 
married. 

Celibacj'  is  thus  an  exceptional  con- 
dition, and  may  be  a  misfortune,  and 
only  commendable  when  it  is  pui-ely 
maintained  for  the  glory  of  God  and  the 
advancement  of  Christ's  kingdom.  In 
only  those  to  whom  it  is  given  of  God 
is  it  desirable  or  commendable.  The 
Romish  church,  in  taking  the  matter 
out  of  God's  hands,  and  enforcing  celi- 
bacy on  the  whole  class  of  clergy,' with- 
out regard  to  their  natural  constitutions 
or  their  spiritual  power,  has  misapplied 
the  teachings  of  our  Savior,  committed 
a  great  wrong  to  Gud  and  man,  and 
shown  that  she  forms  a  jiart  of  the  great 
apostasy,  1  Tim.  4  :  3.  The  demoraliz- 
ing results  of  this  Romish  dogma  show 
that  celibacy  is  not  good  nor  safe  excejit 
only  when  practiced  according  to  the| 
direction  of  our  Lord.  Not  all  the 
apostles  Avcre  able  to  receive  the  doc- 
trine and  practice  it,  1  Cor.  9  :  5. 

13-1.5.  Little  children,  brought 
TO  JEsrs,  ARE  BLESSED  BY  HIM.  Mat- 
thew, Mark,  and  Luke  here  unite  in  re- 
lating the  same  event  for  the  first  time 
since  the  Contention  of  the  Disciples, 
in  Matt.  18:5;  Mark  9 :  37  ;  and  Luke  9 : 
48.  See  note  at  the  beginning  of  the  chap- 
ter, Mark  10  :  13-16;  Luke  18  :  l.>-17. 

14.  Little  children.  Little  boys 
and  girls.     The  word  in  the  original, 


A.D.   30. 


MATTHEW    XIX. 


261 


14  And  the  disciples  rebuked  them.  But  Jesus  said, 
*  Suffer  little  children,  and  forbid  them  not,  to  come 
unto  me :  for  '  of  such  is  the  kingdom  of   heaven.    '  ch.  18.  3. 


Ps.  8.  2. 


translated  little  cMldr en,  is  applied  to  dif- 
ferent ages,  as  tlie  followiug  examples 
sliow:  eh.  14  :  21 ;  Mark  .5  :  40,  41, 
translated  "damsel;''''  Luke  1  :  59,  80; 
'i  :  40 ;  John  4  :  49 ;  16  :  31.  Luke  says 
infants  or  babes.  The  word  used  by 
Luke  is  applied  to  the  infancj'  of  Jesus 
(Luke  3  :  13,  16),  and  also  to  the  early 
cliildhood  of  Timothy.  Fi-o)n  a  child 
thou  hast  known  the  Scriptures,  3  Tim. 
3  :  15.  They  were  evidently  young 
children,  of  tender  age.  Jesus  took 
them  in  his  arms,  Mark  10  :  16.  They 
were  broug;ht  to  him,  borne  in  the 
arms,  or  led  by  the  hand.  The  verb  in 
tlie  original  may  be  applied  to  either 
mode  of  bringing  them.  Who  brought 
tliem,  we  are  not  told ;  probably  the 
parents,  relatives,  or  those  wlio  had 
charge  of  them. 

Put  his  bauds  ou  them  and 
pray.  The  object  of  their  bringing 
tliem  to  Jesus,  that  he  might  bless  them, 
or  invoke  the  blessing  of  God  upon 
them.  Thus,  Jacob  put  his  hands  upon 
the  two  sons  of  Josepli  and  blessed 
them.  Gen.  48  :  14.  It  seems  to  have 
been  common  among  the  Jews  to  put 
their  hands  on  persons  when  they  pray- 
ed for  them.  "Hebrew  mothers  would 
be  accustomed  to  seek  in  this  manner  a 
blessing  for  their  children.  The  presi- 
dents of  synagogues  were  also  in  the 
habit  of  putting  their  hands  on  chil- 
dren."— Lange.  Compare  ch.  9  :  18. 
The  disciples  rebuked  them ; 
those  who  brought  the  children.  They 
probably  felt  that  the  various  duties  of 
Jesus  were  too  urgent  for  him  to  turn 
aside  to  bless  little  children.  They  may 
have  been  very  much  engaged  in  their 
conversation  with  Jesiis,  and  did  not 
wish  to  be  interrupted,  feeling  that  it 
was  more  important  that  they  be  in- 
structed than  that  parents  and  friends 
be  gratified  in  having  their  children 
blessed.  They  seem  also  to  have 
thought  it  unsuitable  for  the  little  chil- 
dren to  be  brought  to  Jesus,  either  at 
this  time  or  for  this  purpose,  and  hence 
Jesus  replies.  Suffer  the  little  children,  etc. 

14.  According  to  Mark,  Jesus  was 
much  displea'fed  at  what  the  disciples  had 
done.  Suffer  little  children.  Ba- 
ther, Suffer  the  little  children,  that  is,  these 
little  children  that  had  been  brought. 


Jesus  was  pleased  to  have  them  come  to 
him.  The  reason  was,  for  of  such  is 
the    kingdom  of  heaven;    for   to 

such  as  these  belongs  the  kingdom  of 
lieaven.  Who  are  meant  by  sxich  is  evi- 
dent from  ch.  18  :  6.  These  little  Mies 
that  believe  in  me;  of  all  those  who  liave 
a  child-like  spirit,  humble,  teachable, 
submissive,  and  obedient.  Such,  indeed, 
are  subjects  and  citizens  of  the  Mes- 
siah's kingdom,  which  is  commenced 
on  earth  and  to  be  consummated  in 
the  world  to  come.  They  are  entitled 
to  the  great  blessings  of  Messiah's  reign, 
both  for  time  and  eternity.  Mark  (10  : 
15)  and  Luke  (18  :  17)  give  an  additional 
remark  of  Jesus,  which  shows,  beyond 
all  doubt,  the  symbolical  reference  of 
cMMren  to  the  child-like  dispositions  of 
the  regenerated. 

But,  while  Jesus  referred  generally  to  all 
true  believers,  as  little  ones  in  character, 
disposition,  and  conduct,  he  doubtless 
intended  to  convey  a  deep  and  important 
spiritual  truth  in  regard  to  little  children 
themselves ;  for  if  lie  made  no  reference 
to  them,  but  only  to  believers,  how 
could  it  be  a  reason  for  suffering  little 
children  to  come  to  him,  and  forbidding 
them  not.  To  me  it  seems  that  Jesus 
referred  to  little  children  in  the  follow- 
ing: respects :  First.  As  symbols  of  tnae 
believers,  whether  young'  or  old,  as  just 
explained,  and  in  ch.  18  :  3-6.  They 
were  the  best  symbols  he  could  choose 
from  the  race,  because,  though  depraved 
by  nature  through  Adam,  yet  they  were 
not  guilty  of  actual  transgression,  and 
because  of  their  humble  and  docile  dis- 
positions. Did  Jesus  use  them  as  sym- 
bols? Surely,  then,  they  should  suffer 
them  to  come  and  receive  his  blessing. 
Hence,  Second,  as  the  most  susceptible  to 
the  Gospel  upon  arriving  to  years  of  ac- 
countability. The  age  for  arriving  at 
this  period  varies  in  different  individuals. 
A  distinguished  medical  author  says, 
''  The  seventh  year,  and  the  vicinity  of 
each  multiple  of  seven,  is  characterized 
by  some  great  change  in  the  human  con- 
stitution. Thus,  the  seventh  year  is  that 
of  the  second  dentation,  and  the  com- 
mon belief  fixes  at  that  age  the  distinct 
perception  of  right  and  wrong."  Chil- 
dren are  easily  led  to  Jesus.  Third.  In 
respect  to  the  multitudes  of  little  chil- 


262 


MATTHEW    XIX. 


A.D.  30. 


15  And  "  he  laid  Ms  hands  on  them,  and    departed    "  Is-  40.  ii. 
thence. 


dren  who  would  enter  into  this  king- 
dom on  earth.  Most  enter  into  the 
kingdom  in  childhood  and  j^outh,  and 
even  of  those  who  are  converted  in  hiter 
years,  the  greater  part  trace  their  impres- 
sions to  childhood.  The  most  useful  and 
devoted  of  Christ's  followers  have  been 
those  who,  like  Timothy,  have  from  a 
child  known  the  Scriptures.  It  would 
not  be  strange  if  some  or  all  of  these, 
whom  Jesus  blessed,  were  then  im- 
pressed with  the  goodness  and  loveliness 
of  Jesus,  aud  that  they  early  came  to 
him  by  faith.  These  lambs  of  the  flock, 
in  every  age  of  the  Gospel  dispensation, 
may  most  fittingly  be  included  in  the 
siic\  whose  is  the  kingdom  of  heavcu. 
Tlie  disciples,  doubtless,  thought  the 
kingdom,  with  its  deep  and  hidden 
truths,  was  especially  intended  for  men 
of  full  age;  but  Jesus  would  correct 
their  false  notions,  aud  have  children 
also  come  to  him,  for  the  kingdom  of 
heaven  is,  in  a  special  sense,  mtendcd 
for  and  adapted  to  them.  Fourth. 
That  the  kingdom  of  heaven,  as  con- 
summated in  glory,  would  be  largely 
made  up  of  children  who  died  before 
coming  to  years  of  accountability.  As 
their  sinfulness  is  involuntary,  so  will 
also  be  their  salvation.  Since  they  were 
made  sinners  through  Adam,  and  since 
Christ  made  an  atonement  for  Adam's 
sin,  we  may  reasonably  conclude  that 
those  who  die  before  committing  actual 
transgression  are  saved  by  the  blood  of 
Jesus,  and  tliat  they  are  regenerated  by 
the  Spirit  as  they  enter  the  unseen 
world,  and  thus  fitted  for  the  kingdom 
of  heaven.  Compare  Rom.  .5  :  13-19. 
'■  As  a  further  argument  for  infant  salva- 
tion, it  may  be  remarked  that  the  Bible 
addresses,  not  infants  who  are  incapable 
of  reason  and  choice,  but  persons  who 
can  reason,  understand,  and  choose,  and 
are  thus  accountable.  And  also  that  it 
lays  great  stress  on  the  inability  of 
knowing  ri»ht  from  wrong,  as  distin- 
guishing infants  from  adults,  Deut.  1  : 
39;  Isa.  7  :  15,  16;  Jonah  4  :  11;  Heb. 
5  :  14.  Compare  Gen.  3  :  17.  Of  all 
who  have  died  probably  not  far  from 
one  half  have  been  under  five  years  of 
age.  In  view  of  the  large  proportion  of 
infants  thus  saved,  in  the  kingdom  of 
glory,  aud  in  reference  to  them,  our  Sa- 


vior could  well  say,  "  To  such  belongs 
the  kingdom  of  heaven." 

To  infant  baptism  there  is  not  the  re- 
motest reference.  The  passage  can  not 
be  regarded  either  as  an  argument  for  it, 
an  illustration  of  it,  or  as  a  kernel  con- 
taining its  germ.  As  well  might  we  in- 
fer from  it  infant  communion,  or  the 
perpetuity  of  circumcision.  It  is  really 
an  aiyument  agaiust  iufaut  baptism  ;  for 
they  were  not'brouglit  for  baptism,  and 
tliey  went  away  without  baptism.  The 
disciples  evidently  had  no  knowledge 
of  such  an  institution;  for  we  can  not 
suppose  they  would  have  rebuked  those 
who  brought  them,  if  they  had  been  iu 
the  habit  of  baptizing  siich  little  chil- 
dren with  the  approval  of  Jesus.  If 
Jesus  had  intended  to  institute  infant 
baptism,  when  could  he  have  had  so  fit 
a  time  as  that  ?  Yet  he  did  not  institute 
it.  If  his  saying,  "  Of  such  is  the  king- 
dom of  heaven,"  was  not  a  sufficient  rea- 
son for  baptizing  those  children  then,  why 
should  it  be  of  infants  now?  Tlie  pas- 
sage illustrates  the  spirit  which  Chris- 
tians should  exercise  toward  children. 
They  should  pray  for  them,  instruct 
them,  lead  them  to  Jesus.  It  is  a  beau- 
tiful illustration  of  children  coming  to 
him  by  faitli.  The  Scriptures  do  not 
speak  of  coming  to  him  by  baptism,  but 
by  faith.  But  how  can  it  illustrate  that 
which,  according  to  Neander  and  _other 
eminent  churcli  historians,  was  not  an 
apostolic  institution,  and  which  is  not 
recognized  in  the  New  Testament  ?  As 
to  the  germ  of  infant  baptism,  baptismal 
regeneration  was  the  kernel  from  which 
it  and  infant  communion  were  develoj)- 
ed.  The  notion  of  a  magical  charm,  and 
a  saving  influence  connected  with  the 
sacraments,  gave  rise  to  infant  baptism 
in  the  North  African  Church  in  the  tliird 
century.  It  was  the  development  of  er- 
ror, not  of  truth.  Nothing  seems  more 
far-fetched  than  to  suppose  a  reference 
to  an  ordinance  nowhere  intimated  in 
the  New  Testament,  unlcnown  and  un- 
practiced  in  the  apostolic  churches,  and, 
by  its  introducing  an  unconverted  mem- 
bership, opposed  to  the  spiritual  idea  of 
the  constitution  of  a  gospel  churcli. 
We  should  indeed  welcome  to  baptism 
all  those  little  children  who  have  come 
to  Jesus  by  faith ;  but  even  to  the  bap- 


A.D.  30. 


MATTHEW    XIX. 


263 


Answei'  to  the  inquiries  of  a  rich  young  man. 

16  ^  AND,  behold,  one  came  and  said  unto  him,  ^  Good 
Master,  what  good  thing  shall  I  do,  that  I  may  haA-e 

17  eternal  life  ?  And  he  said  unto  him,  Why  callest 
thou  me  good  ?  ^  there  is  none  good  but  one,  that  in, 
God.     "  But  if  thou  wilt  enter  into  life,  keep  the 

18  commandments.  He  saith  unto  him,  ''  Which? 
Jesus  said,  "  '  Thou  shalt  do  no  murder.  Thou  shalt 
not  commit  adultery.  Thou  shalt  not  steal,  ''  Thou 

19  shalt  not  bear  false  witness,  "  Honor  thy  father  and 
thy  mother  y  and, '' '  Thou  shalt  love  thy  neighbor  as 


»  Mk.  10.  17 ;  Lt 

18.  18. 
y  Lk.  10.  25. 
>  Rom.  3.  9-12. 

"  Le.  18.  5;  Ro.  10. 

5. 
"Gal.  3.  10:  Jam. 

2.  10,  11. 
■^Ex.    20.     12-17; 

Deu.  5.  17. 
■1  Le.  19.  18. 
•^  15.  4. 
'  Rom.  13.  9. 


tism  of  these  we  can  see  no  reference  in 
this  passao-e. 

15.  Laid  his    hands   on    them. 

In  the  act  of  blessing  them  ;  after 
which  he  departed  thence  to  other 
places  in  tliat  re<>ion  ;  and  directing  liis 
course  toward  Jerusalem,  ch.  20,  17; 
Mark  10  :  33 ;  Luke  18  :  31. 

16-22.  Jesus  answers  the  inquiries 
of  the  rich  and  self- righteous 
YOUNG  MAN,  Mark  10  :  17-23;  Luke  18  : 
18-33. 

16.  Behold.  Introduces  something 
new,  unexpected,  and  wonderful.  One 
came.  Mark  saj's  he  came  rvnnuH/ ; 
and  Lulce  says  he  was  a  ruler.  Good 
master.  Simply,  Teacher,  the  best 
critical  authorities  omitting  good.  Mark 
and  Luke  describe  him  as  saying  Good 
Teacher.  He  looked  upon  Jesus  as  a 
man  of  eminent  virtues,  and  he  wishes 
to  know  of  him  what  work  of  merit 
he  must  do  so  as  to  attain  to  that 
goodness  which  insures  eternal  life. 
What  good  thing  shall  I  do  ? 
etc. 

17.  Jesus  replies  that  absolute  good- 
ness belongs  not  to  man,  but  to  God  ; 
the  replj'  was  adapted,  on  the  one  hand, 
to  correct  the  false  notion  of  the  young 
man,  who  was  e.vpecting  to  arrive  at  ab- 
solute and  meritorious  goodness,  and, 
on  the  other,  to  point  him  to  God  as  the 
only  source  of  goodness  to  man.  Why 
cailest  thou  me  good  ?  This  should 
read,  according  to  the  oldest  manu- 
scripts and  highest  critical  authorities. 
Why  dost  ihou  a.'^k  me  about  good?  One  is 
the  good ;  that  is,  the  absolutely  good. 
This  goodness,  about  which  you  inquire, 
belongs  to  God,  not  to  man.  Vain, 
therefore,  is  your  thought  of  doing  an 
absolutely  good  thing. "  In  God  is  the 
true  good  for  men.  And  then  he  asks 
(according  to  Mark    and    Luke),    ^Vhy 


caUe.si  tJiou  me  good?  since  God  is  the 
only  good,  and  you  consider  me  but  a 
virtuous  man  and  eminent  rabbi  or 
teacher.  Compare  Rev.  1.5  :  4.  "For 
thou  only  art  holy." 

Jesus  then  turns  to  the  gi-eat  end 
wliich  the  young  man  wished  to  attain, 
namely,  eternal  life,  and  says,  Keep  the 
commandments.  Tliese  were  the 
commandments  of  God,  tlie  absolutely 
good,  and  they  pointed  out  the  way  of 
holiness,  which  is  the  way  of  God.  Si- 
milarly he  had  answered  the  young  law- 
yer, in  regard  to  the  commandments  of 
the  law,  "This  do  and  thou  shalt  live," 
Luke  10  :  28.  The  law  was  indeed  in- 
tended to  give  life  to  all  who  sliould  per- 
fectly obey  it,  John  13:  .50;  Rom.  7  :  10. 
It  was  lifted  to  Adam  in  his  state  of 
innocence,  and  to  holy  beings.  It  is 
fitted  to  showmen  that  they  are  sinners, 
Rom.  7  :  7-9.  As  a  wise  pliysician,  Je- 
sus would  first  make  this  young  man 
feel  that  he  was  sick,  and  hence  he 
preaches  to  him  the  law.  If  he  had 
come  a  sin-sick  soul,  he  would  have  pro- 
claimed the  Gospel,  ch.  11 :  28-SO. 

18, 19.  Which  ?  What  command- 
ments y  He  had  kept  the  command- 
ments of  the  law,  as  he  supposed,  and 
he  little  thought  that  Jesus  would  refer 
liim  back  to  them ;  he  therefore  asks, 
What  ones  he  must  still  obsers'e  ?  Jesus 
replies  by  repeating  a  few  from  the  deca- 
logue, to  show  hhn  that  it  is  that  code 
of  laws  to  wliich  he  refers.  He  quotes 
mostly  from  the  second  table,  the  duties 
between  man  and  man,  because  these 
are  the  more  easily  understood ;  the 
young  man  also  may  have  laid  less  stress 
on  these  than  tlie  other  commandments, 
and  may  have  been  remarkably  deficient 
in  honor  to  his  parents  and  love  to  his 
neighbor,  and  then  if  he  was  wanting  in 
pcriorniing  his  duty  toward  men,  surely 


264 


MATTHEW    XIX. 


A.D.  30. 


20  thyself.     The  young  man  saith  unto  him,  g  All  these   ^  Ro-  3  19. 20;  7. 9 
things  have  I  kept  from  my  youth  up :  what  lack  I 

21  yet  ?  Jesus  said  unto  him,  If  thou  wilt  be  perfect, 
'■  go  and  sell  that  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  treasure  in  heaven  :  and  come 

22  and  follow  me.  But  when  the  young  man  heard 
that  saying,  '  he  went  away  sorrowful :  ''  for  he  had 
great  possessions. 


'■  Lk.  13.  33 ;  Ac.  2. 

45;   4.  34,  35;    1 

Tim.  6.  17-1'.). 
i  ch  6.  I'Ml. 
"ch.    13.    22;    16. 

26;  Eze.  33.  31; 

Eph.  5.  5;    Col. 

3.  5. 


he  was  lacking  in  his  duties  toward  God, 
1  John  4  :  20.' 

Do  no  murder.  Thou  shalt  not  kill. 
Compare  Deiit.  4  :  42.  The  first  live 
specimens  here  given  are  from  Exod. 
20  :  12-16.  The  last,  wliich  is  from  Lev. 
19  :  18,  is  the  second  great  command- 
ment of  God's  universal  law,  ch.  22  :  89. 

20.  All  these  things  have  I  kept. 
E.xternally,  in  outward  ajjpearance,  he 
had  observed  them;  but  he  had  no  in- 
sight into  the  spiritual  nature  of  tlie  law, 
as  exhibited  in  the  Sermon  on  the 
Mount,  or  he  would  not  have  thus 
spoken.  From  my  youth  up.  These 
words  are  not  given  by  Matthew,  but  by 
Mark  and  Luke,  according  to  the  highest 
critical  authorities.  As  he  was  still 
young,  lie  must  refer  back  to  his  early 
youth,  his  childhood.  But  tliough  he 
was  self-rigliteous,  he  felt  a  sense  of 
need.  All  his  strict  external  observances 
did  not  give  him  peace  of  mind.  He 
therefore  inquires.  What  lack  I  yet? 
He  was,  like  Saul  of  Tarsus,  sincere, 
earnest,  circumspect,  Ijut  intensely  self- 
righteous,  Phil.  3  :  4t-6.  Mark  tells  us 
that  Jesus,  beholding  him,  lored  him. 

21.  If  thou  wilt  be  perfect.  If 
thou  desirest  to  have  moral  complete- 
ness, and  lack  nothing;  if  you  would 
"  be  perfect,  entire,  wanting  in  nothing," 
James  1 :  4.  See  on  ch.  .5  :  4S,  Go,  sell 
that  thou  hast  —  come,  follow 
me.  Jesus  shows,  by  this  single  com- 
in-md,  the  weak  point  in  tlie  young 
man's  character,  and  a  fatal  lack  in  his 
righteousness.  He  places  before  him  a 
perfect  standard,  but  not  xiich  as  he 
desired.  He  wished  to  do  those  per- 
formances and  observances  wliich  ac- 
corded with  his  proud  and  self-riu-liteous 
spirit.  Jesus  places  before  him  self- 
renunciation,  a  life  of  self-denial,  and 
discipleship  of  the  despised  Nazarcne. 
Thus  we  must  understand  the  command ; 
for  not  merely  selling  his  earthly  pos- 
sessions would  constitute  perfection,  or 
the  complete  circle  of  moral  obligation. 


The  selling  all  that  he  had  was  but  a  tj-pe 
of  giving  up  all  for  Clnist.  In  his  case 
it  was  made  the  test  of  love  to  God,  and 
of  the  value  he  put  on  eternal  life.  In 
the  spirit  of  love  to  God  and  man,  he 
was  to  distribute  to  the  poor,  come  and 
foUow  Jesus ;  Mark  adds,  "  Take  up  the 
cross."  The  young  man,  in  professing 
to  keep  the  commandments,  professed 
to  love  God  supremely  ;  yet  Jesus  shows 
him  that  he  loved  his  possessions  more 
than  God ;  that  he  valued  them  above 
eternal  life,  and  that  he  would  break 
any  or  all  of  the  commandments  of  God, 
rather  than  part  with  them.  They  were, 
in  his  case,  liis  idol ;  and  therefore  they 
must  be  sacrificed. 

The  spirit  of  this  connnand  is  required 
of  every  disciple,  Luke  14  :  33.  Jesus 
requires  a  full  surrender  of  soul,  body, 
talents,  influence,  property.  He  does 
not  require  us  to  sell  our  possessions, 
impoverish  ourselves,  and  thus  unsettle 
the  social  system ;  but  he  does  require  us, 
as  his  stewards,  to  use  the  world  as  not 
abusing  it,  and  to  give  freclv  as  we  have 
the  ability,  Luke  12  :  33;  l'  Tim.  6  :  17, 
19.  Treasure  in  heaven.  In  place 
of  thj'  treasures  on  earth,  ch.  6  :  19, 20. 

22.  Jesus  had  taken  the  young  man  at 
his  word,  and  pointed  him  to  a  perfect 
standard,  and  by  it  showed  him  that, 
however  moral  and  amiable  he  had  been, 
he  was  lacking  in  the  ground  principles 
of  righteousness.  He" heard  the  say- 
ing of  Jesus,  felt  its  force  ;  but  the  re- 
quirement was  too  hard  for  him.  He 
had  great  possessions,  and  his  love  for 
them  was  inordinate.  He  therefore  goes 
away  sorrowful.  He  has  a  struggle, 
but  he  can  not  give  up  the  world.  Thus 
his  sorrow  showed  that  Jesus  had  struck 
at  the  idol  which  stood  in  the  place  of 
God,  and  which  must  be  renounced  and 
forsaken,  or  salvation  could  not  be  at- 
tained. Had  he  renounced  his  love  of 
wealth,  had  he  gone  forth  to  give  up 
cheerfully  his  possessions  to  God  and  his 
cause,  then  as  God  restored  to  Abraham 


A.D.   30. 


MATTHEW    XIX. 


266 


Jes^ls  discourses  on  riches,  and  on  forsaking  all  for  his 
sake. 

23  Then  said  Jesus  unto  his  disciples,  Verily  I  say   i  dcu.  8.    10-I8 
unto  you,  That  '  a  rich  man  shall  hardly  enter  into      Job  31.  24-28. 

24  the  kingdom  of  heaven.  And  again  I  say  unto  you, 
"^  It  is  easier  for  a  camel  to  go  through  the  eye  of  a 
needle,  than  for  a  rich  man  to  enter  into  the  king- 

25  dom  of  God.  When  his  disciples  heard  it,  they 
were  exceedingly  amazed,  saying,  Who  then  can  be 


ch.    6.    24;    Jer. 
13.  23. 


Isaac,  his  son,  whom  he  oftered  at  bis 
command,  so  Jesus  mi<j:ht  have  said  to 
this  youne;  man,  "  Take  back  thy  posses- 
sions, and  keep  them  for  me  ;  you  have 
indeed  obeyed,  and  given  tliem  to  God 
in  your  heart ;  use  them  to  liis  g\ory  aud 
in  the  extension  of  my  kingdom."  We 
have  no  further  account  of  tliis  young 
man.  Tlie  words  of  our  Savior  may  liave 
talvcn  root  in  after  days.  It  seems  plea- 
sant to  think  that  this  one,  whom  Jesus 
loved,  did  afterward  repent,  and  live  a 
life  of  self-denial  in  his  service.  But,  on 
the  other  band,  we  can  not  rid  ourselves 
of  the  thought  tliat  this  was  the  decisive 
time  in  his  existence,  when,  by  liis  deci- 
sion, be  lost  bis  soul. 

33-30.  Jesus  discourses  on  riches 
and  on  forsaking  all  for  his  sake. 
This  was  occasioned  by  the  incident 
which  bad  just  occurred.  The  first  part 
(vers.  33-26)  centres  about  a  reflection 
made  by  our  Savior;  the  second  (27-30), 
about  the  declaration  and  question  of 
Peter,  Mark  10  :  23-31 ;  Luke  18 :  24-30. 

23.  Verily,  I  say  to  you.  These 
words  introduce  a  solemn  and  an  au- 
thoritative declaration.  A  rich  man 
shall  hardly  enter,  etc.  A  ricli  man 
shall  with  the  greatest  difficulty  be- 
come a  subject,  and  attain  to  the  bless- 
ings and  honors  of  tlie  new  dispensa- 
tion, here  and  hereafter.  Wealth  is  so 
apt  to  produce  self-indulgence  and  self- 
sufficiency,  and  lead  those  who  have 
them  to  fix  their  hearts  upon  tbem  and 
trust  ii'  tbem.  Thus  Jesus  explained  him- 
self, according  to  Mark  (10  :  24),  "  How 
bard  is  it  for  tliem  that  trust  in  riches  to 
enter  into  the  kingdom  of  God  I  "  Tims 
it  is  not  as  a  rich  man  that  he  can  be 
saved,  but  only  as  be  renounces  liis  trust 
in  them.  "  I  understand  you  are  very 
dangerously  situated,"  said  Mr.  Cecil  to 
a  parisliioncr.  "I  am  not  aware  of  it," 
was  the  reply.  "  I  thought  you  were 
not,"  rejoined  Mr.  Cecil,  ""and  therefore 
28 


I  called  on  you :  I  hear  you  are  getting 
rich;  take  care!  for  it  is  the  road  by 
wliicb  the  devil  leads  thousands  to  de- 
struction." 

24.  The  extreme  difficulty  of  a  rich 
mau  entering  Christ's  kingdom  is  more 
emphatically  expressed  in  strong  pro- 
verbial language.  A  camel— eye  of  a 
needle.  Instead  of  camel,  some  have 
supposed  here  a  Greek  word,  meaning 
anchor-rope.  This  supposition,  however, 
is  entirely  groundless.  Others  have  as- 
serted that  eye  of  a  needle  was  used  to 
designate  a  low  gate,  through  which  a 
camel  could  not  pass  unless  his  load  was 
taken  off.  The  assertion  is  fanciful  and 
precarious.  Such  explanations  have 
been  invented  in  order  to  get  rid  of  tlic 
seeming  difficulties  connected  with  tlic 
plain  meaning  of  this  passage.  The  Ko- 
ran uses  the  same  figure,  probably  in 
imitation  of  this  passage.  Tlie  Aralis 
have  a  proverb  of  an  elephant  going 
through  a  needle's  eye.  Liglitfobt  re- 
fers to  instances  in  the  Talmud  of  simi- 
lar proverbial  expressions  in  regard  to 
the  elephant.  In  cb.  23 :  24  we  have  the 
figure  of  sv'nlloiving  a  camel.  The  pas- 
sage, therefore,  is  in  harmony  with  the 
oriental  modes  of  conception  and  pro- 
verbial language.  Compare  also  Jer.  13 : 
23.  It  is  a  strong  hyperbolical  proverb, 
expressing  the  greatest  conceivable  diffi- 
culties, the  greatest  human  impossibility 
of  a  rich  man  entering  Christ's  kingdom. 

2.5.  At  so  strong  and  striking  an  as- 
sertion well  miirht  the  disciples  be  ex- 
ceedingly amazed.  Who,  then, 
can  be  saved  ?  This  shows  that 
our  Savior's  figure  was  a  very  strong 
one,  and  not  the  softened  and  enfeebled 
figures  of  some  interpreters,  referred  to 
in  the  preceding  verse.  The  disciples 
understood  Jesus  by  bis  language  to 
assert  the  impossibility  of  a  rich  man 
entering  into  bis  kingdom,  and  enjoy- 
ing its  "blessings.      They  generalized  the 


266 


MATTHEW    XIX. 


A.D.   30. 


26  saved  ?  But  Jesus  beheld  them,  and  said  unto  them, 
Witli  men  this  is  impossible;  but  "  with  God  all 
things  are  possible. 

27  "  Then  answered  Peter  and  said  unto  him,  Be- 
hold, I'  we  have  forsaken  all,  and  followed  thee ; 

28  what  shall  we  have  therefore  ?  And  Jesus  said 
unto  them.  Verily  I  say  unto  you.  That  ye  which 
have  followed  me,  '^  in  the  regeneration  ■■  when  the   ''  ^^-.^ip"'  ^\^ 


»  Gen.  18.  14 ;  Job 

i-Z.   -2;     Jer.    32. 

IT;    Zee.    8.    6; 

Lk.  l.oT;  18.97; 

2  Cor.  3.  5;  fliil. 

4.  13. 
°Mk.  10.  28;  Lk. 

18.  28. 
p  ch.  4. 18-22 ;  Deu. 

3.3.  9;  Lk.  5.  11. 


class  of  the  i-ich,  or  of  those  who  trmt- 
ed  ill  riches.  They  saw  that  the  desire 
and  love  of  riches  were  so  commou 
amoiii?  men,  and  also  the  trust  in  them, 
both  of  those  who  had  them  and  those 
who  were  striving  to  obtain  them, 
as  to  seemini>;ly  render  the  Savior's  de- 
claration of  almost  universal  applica- 
tion, and  they  exclaim,  "  Who,  then, 
can  be  save^V"  Their  carnal  views  of 
a  temporal  kino-dom  doubtless  made  the 
declaration  of  Jesus  tlie  more  amazing 
and  difficult  to  tlieir  minds. 

26.  But  Jesus  beheld  them.  Ra- 
ther, But  Jesus  looking  on  them  \vith 
compassion,  and  to  give  greater  force 
to  what  he  was  about  to  say.  With 
men,  impossible.  It  is  a  human  im- 
possibility. It  is  beyond  human  power 
for  any  to  be  saved,  and  especially  those 
who  arc  surrounded  with  the  d-Augcrs 
and  difficulties  of  wealth.  But  Avith 
God  all  things  are  possible.  He 
can  change  the  heart,  and  make  the  ricli 
humble,  believing,  self-denying,  and  <)l)e- 
dient;  so  that  they  shall  trust  in  God 
rather  than  in  their  possessions,  love 
him  supremely,  and,  consecrating  all  to 
his  service,  act  only  as  stewards.  See 
Mark  9  :  23.  The  answer  is  gener.il, 
All  thinqa  are  possible,  thus  including  the 
conversion  of  the  rich  as  well  as  the 
poor. 

27.  Peter  now  speaks  in  behalf  of  him- 
self and  the  otlicr  apostles.  His  decla- 
ration, We  have  forsaken  all,  etc., 
was  suggested  by  the  command  of  Jesus 
to  the  young  man,  "  Sell  that  tlu)u  hast, 
etc.,"  and  his  discourse  on  the  difficulty 
of  rich  men  attaining  salvation  ;  and  his 
question,  What  shall  Ave  have, 
therefore  ?  seem.s  to  refer  to  the  jiro- 
mi.^e  of  Jesus,  "Thou  shalt  have  trea- 
sure in  heaven."  Peter  seems  to  expect 
they  will  have  some  great  reward.  As 
he  thought  upon  the  conditions  of  eter- 
nal life,  as  ajiplied  to  this  rich  young 
man,  he  reflected  that  they  had  indeed 
complied  with  them.    They  had  forsaken 


all,  their  homes,  friends,  and  occupa- 
tion, renounced  the  world  and  entered 
upon  a  life  of  self-denial,  and  had  be- 
come disciples  of  Jesus  and  his  constant 
attendants.  None  of  them  was  rich ; 
yet  they  had  broken  many  fond  ties,  and 
made  many  great  sacrihees.  James  and 
John,  sous  of  Zebedee,  had  hired  ser- 
vants (Mark  1  ;  20) ;  Matthew  was  a  man 
of  some  property,  LulvC  5  :  29.  In  the 
question,  Peter  seems  to  be  looking  too 
much  after  reward;  he  shows  the  in- 
fluence of  low  views  of  a  temporal  king- 
dom ;  3'et  he  asks  it  in  so  much  faith, 
love,  and  devotion,  that  Jesus  graciously 
answers  it  without  reproof. 

28.  In  his  reply  Jesus  utters,  first,  a 
special  promise  to  the  twelve;  second 
(verse  29),  a  general  promise  to  all  be- 
lievers ;  and  then  (verse  30)  intimates 
proverbially  a  fact  in  regard  to  the  final 
distribution  of  rewards  which  would 
serve  to  arouse  their  zeal,  faith,  and  hu- 
mility, and  at  tlic  same  time  check  any 
wrong  and  worldly  spirit. 

Regeneration.  Rather,  renmation. 
The  word  thus  translated  is  found  only 
here  and  in  Tit.  3  :  5.  In  the  latter  pas- 
sage baptism  is  styled  the  imshing  or 
bathing  of  regeneration,  an  emblem  of  the 
new  birth.  The  aiiplieation  of  the  word 
here  is  not  to  individuals,  but  to  the  ge- 
neral state  of  things  in  Christ's  king- 
dom, and  hence  refers  not  to  individual 
regeneration,  but  to  a  general  renovation 
of  the  condition  of  men,  and  of  the  state 
of  the  world  by  the  Gospel  dispensation. 
Thus,  a  (Treek  writer  uses  this  word  to 
express  the  restored  or  renovated  state 
of  the  earth  after  the  flood ;  Josephus 
employs  it  to  designate  the  renewed  state 
of  the  Jewish  nation  after  the  captivity, 
and  Cicero,  tlie  restoration  of  his  dig- 
nity and  fortune.  So  here  the  word  na- 
turally applies  to  that  state  of  thiniis 
which  Jesus  was  accomplishing  and 
would  accomplish  in  his  kingdom. 
Some  join  regeneration  to  wliat  pre- 
cedes,  thus,   Thai  ye  who  have  foUou'ed 


A.D.  30. 


MATTHEW    XIX. 


2G1 


Son  of  man  shall  sit  in  the  throne  of  his  glory,  '  ye 
also  shall  sit  upon  twelve  thrones,  judging  the 
29  twelve  tribes  of  Israel.  *  And  every  one  that  hath 
forsaken  houses,  or  brethren,  or  sisters,  or  father, 
or  mother,  or  wife,  or  ehildren,  or  lands,  "  for  my 
name's   sake,  shall   receive    an    hundred  fold,  and 


ch.  16.  27. 
ch.  20.  21  ;  Lk. 
22.  28  30;  1  Cor. 
(i.  2,  3;  2  Tim. 2. 
2.  12;  Rev.  3.  21. 
ch.  IH.  2.5;  Mk. 
10  29.30;  Lk.ia 
29,  30  ;  Phil.  3.  8. 


ine  in  the  revovation,  in  bringing  in  a  new 
state  of  things.  Others,  however,  more 
natiu-ally,  and  more  in  aceordance  with 
the  scope  of  the  passage  and  seriptural 
usage,  join  reciencratwn  to  what  follows, 
putting  a  comma  after  followed  me:  That 
ye  who  have  followed  me,  in  the  renovation 
■when  the  Son  of  Man,  etc.  In  the  new 
order  of  things,  when  the  Son  of  Man 
shall  sit  on  his  throne  of  glory.  It  is  not 
necessary  to  limit  renovation  to  the  nt'w 
heavens  and   earth,    or  the   completed 

flory  of  the  new  creation,  2  Pet.  3  :  13. 
t  applies  generally  to  Christ's  kingdom 
and  the  order  of  things  enjoyed  under 
the  Gospel  dispensation,  whether  in  this 
world  or  the  world  to  come,  Luke  18  : 
30.  The  renovation  had  already  com- 
menced in  that  small  company  of  Christ 
and  his  followers  ;  it  was  accomplished, 
first  of  all,  in  the  restored  and  gk)rilied 
state  of  Jesus  at  his  resurrection  and  as- 
cension, which  was  a  tjqje  and  i^ledge  of 
its  accomplishment  in  all  his  followei-s, 
1  Cor.  15  :  20-23.  It  began  openly,  ag- 
gressively, and  in  power  among  men  at 
the  Pentecostal  season,  and  has  been  go- 
ing forward  ever  since  ;  and  it  will  be 
fully  accomplished  in  the  new  heavens 
and  earth,  and  in  the  complete  and  con- 
summated glory  of  Christ's  kingdom, 
Rom.  18  :  18-23 ;  Acts  3  :  21 ;  Rev.  21  : 
.5.  Thus  the  promise  of  Jesus  is  a  pro- 
phecy, which,  like  many  of  the  prophe- 
cies of  Scripture,  has  a  progressive  ful- 
fillment. Compare  on  chs.  1  :  22,  23 ; 
10  ;  23 ;  16  :  28. 

Shall  sit  in  the  throne  of  his 
glory;  on  /«i,s  throne  of  glort/,  to  which 
he  ascended  on  the  riglit  hand  of  the 
Majesty  on  high  (Eph.  4  :  8-10;  Heb.  1  : 
3 ;  Acts  7  :  .56 ;  Phil.  2  :  9-11),  where 
he  shall  sit  till  all  enemies  arc  put  un- 
der his  feet  (1  Cor.  15  :  25) ;  and  on 
which  also  he  shall  judge  the  world, 
ch.  25  :  31.  His  throne  of  iclory  i^oints 
to  his  glorified  and  exalted  condition, 
and  to  his  charactei-  and  functions  as 
conqueror,  sovereign,  and  judge.  VVlier- 
ever  he  personally  manifests  his  power 
and  glory,  and  exercises  his  authority, 
he  may  be  fittingly  said  to  be   on  his 


throne  of  glory.  Throne  is  an  emblem 
of  royal  power  (Gen.  41  :  40) ;  and  to  tit 
on  a  thnme  is  to  rule,  or  exercise  the 
powers  of  a  monarch,  Dcut.  17  :  18. 

Sit  upon  twelve  thrones.  The  ' 
number  of  the  apostles  corresponded  to 
that  of  the  tribes  of  Israel.  See  on  eh. 
10  :  1.  Jesus  also  speaks  of  twelve 
thrones,  corresponding  to  the  twelve 
offices;  Judas  lost  his  office,  and  Mat- 
thias was  piit  in  his  place.  Acts  1  :  20, 
26.  Christ  shall  sit  on  his  throne  ofyhn-y; 
they  simply  on  thrmie,s.  They  shall  sit 
beside  him,  his  assessors,  partakers,  in- 
deed, of  his  power  and  glory.  All  be- 
lievers share  here  his  sufferings,  and 
hereafter  his  glory,  Eoni.  8  :  17  ;  2  Tim. 
2  :  12.  The  special  dignity,  power,  and 
glory  of  the  apostles,  as  the  chief  asso- 
ciates of  Christ,  ai-e  here  represented. 
Rev.  21 :  12-14.  Under  him  they  exer- 
cise spiritual  dominion.  As  inspired 
teachers,  they  are  to  be  appealed  to  in 
mattei-s  of  faith  and  practice ;  and,  at 
the  final  judgment,  condenmation  or 
acquittal  will  be  in  accordance  with  the 
doctrines  they  were  inspired  to  preach. 
Judging  the  twelve  tribes  of  Is- 
rael. Coilpcrating  with  and  approving 
his  decisions.  Believers  generally  are 
to  have  part  in  the  judgment,  1  Cor.  6  : 
2.  The  twelve  apostles  are  to  have  a 
special  part  in  judging  the  people  of  Is- 
rael. All  the  jiuliiinents  on  the  Jewi-  h 
people,  and  csjiccially  the  destruction  of 
Jerusalem,  which  is  typical  of  the  final 
judgment  (ch.  24),  nuiy  be  said  to  be  in 
accordance  with  the  inspired  truth  given 
through  the  apostles.  Compare  on  this 
passage  Luke  22  :  28-30. 

29.  Jesus  makes  a  general  promise  to 
all  believers.  Every  one.  Any  one, 
whether  an  apostle  or  not.  Forsaken 
houses,  or  brethren,  etc.  It  has 
been  nniai-kcd  that  the  family  relations 
arc  in  the  order  in  which  thej'  would  be 
forsaken.  A  hundred  fold.  Accord- 
ing to  tlie  highest  critical  authorities  this 
should  read  many  tiinen  mm-e,  or  mani- 
fold more.  He  shall  receive  many  times 
more  real  good  in  this  world  than  all  he 
renounced" for  the  sake  of  Christ,  ch,  5  : 


268 


MATTHEW     XIX. 


A.D.  30. 


30  shall  inherit  everlasting  life.     ^  But  many  that  are   "  ch  5.  ii ;  l  Pet. 
first  shall  be  last ;  and  the  last  shall  le  first.  "     " 


5 ;  1  Cor.  3  :  20-33 ;  1  Tim.  4  :  8.  Mark 
has  (10  :  30)  "  a  hundred  fold  now  in  this 
time,  houses,  and  bretlu-en,  etc.,  with 
persecutions."  In  addition  to  this  he 
shall  inherit  everlasting  Ufe.  Thus  the 
reward  commences  in  this  world,  but 
has  its  great  realization  in  the  future 
world.     See  on  Marli  10  :  29,  30. 

30.  Jesus  anuouuces  in  proverbial  lan- 
guage a  great  fact  iu  regard  to  the  distri- 
bution of  these  rewards,  which  is  ilhis- 
trated  by  a  parable  in  the  next  cliapter. 
First.  First  in  time  of  their  calling, 
in  their  own  estimation,  and  in  the  en- 
joyment of  privileges  and  blessings. 
Shall  be  last.  Last  in  receiving  their 
rewards,  in  Christ's  estimation,  and  in 
the  scale  of  Hnal  joy  and  blessedness. 
Jesus  would  teach  his  disciples  that  God 
will  exercise  liis  sovereign  pleasure,  not, 
however,  without  good  reasons,  in  the 
distribution  of  rewards.  They  must  not 
ask,  in  the  spirit  of  the  hirehng  (verse 
27),  "  What  shall  we  have,  therefore," 
since  these  rewards  are  not  of  merit, 
but  of  grace.  They  must  not  suppose 
that  because  they  and  others  are  first  in 
the  time  of  their  calUng  into  the  king- 
dom, and  in  their  jirivileges,  that  tliere- 
fore  they  will  be  necessarily  first  in  ho- 
nors and  rewards.  They  are  to  be  faith- 
ful and  earnest,  committing  themselves 
and  their  own  final  disposal  to  him 
whose  right  it  is  to  dispense  heavenly 
honors,  and  who  will  do  it  righteously 
and  graciously,  ch.  20  :  23 ;  Rev.  3  :  21. 


1.  As  Pharisees  tempted  Christ,  so  will 
wicked  and  cunning  men  tempt  his  fol- 
lowers, and  strive  to  perplex  and  embar- 
rass them  with  doctrinal  and  practical 
difficulties,  vcr.  3 ;  2  Pet.  3  :  16. 

2.  In  matters  of  religion  our  appeal 
should  be  to  the  Bible.  Jesus  a])pealed 
to  the  Old  Testament  as  of  divine  au- 
thority, vers.  4,  5 ;  John  .5  :  39 ;  2  Tim. 
3  :  16;  1  Cor.  2  :  13;  1  Thess.  2  :  13;  2 
Pet.  3  :  2. 

3.  Marriage  is  an  institution  of  divine 
origin,  honorable  in  all,  ministers  as 
well  as  others,  vers.  4-6 ;  ch.  8  :  14 ;  1 
Cor.  9:5;  Heb.  13  :  4. 

4.  There  is  no  relationship  so  close 
and  intimate  as  that  of  husband  and 


wife,  vers.  5,  6;  1  Cor.  7  :  10,  11;  Eph. 
5  :  2i^31. 

5.  Since  the  marriage  relation  is  the 
closest  of  all  earthly  relationships,  it 
sliould  be  entered  in  the  fear  of  the 
Lord,  and  the  parties  entering  it  should 
be  one  iu  spirit.  The  Cliristian  should, 
therefore,  seek  liis  companion  for  life 
from  those  who  love  Jesus,  vers.  5,  6 ;  3 
Cor.  6  ;  14;  1  Cor.  7  :  39;  1  Pet.  3  :  7. 

0.  Many  are  found  who  misapply  and 
pervert  Scripture,  or  take  advantage  of 
the  letter  of  the  law  to  break  its  spirit, 
in  order  to  ease  their  own  consciences 
and  defend  themselves  in  a  course  of  sin, 
ver.  7 ;  ch.  15  :  3-6 ;  ch.  12  :  10-12 ;  2 
Pet.  3  :  16. 

7.  We  must  not  conclude  that  a  prac- 
tice is  right  and  meets  with  God's  ap- 
proval because  he  permits  it  for  a  time, 
ver.  8 ;  Acts  17  :  30. 

8.  On  account  of  the  hardness  and  de- 
pravity of  the  heart  God  has  given  laws 
which  would  gradually  do  away  with 
great  moral  social  evils.  Thus  with  di- 
vorces, polvtfamy,  and  slavery,  ver.  8; 
ch.  7  :  12 ;  Mai.  2  :  15,  16. 

9.  Human  governments  transgress  the 
law  of  Christif  they  grant  divorces,  ex- 
cept for  one  cause,  ver.  9. 

10.  Christ's  exposition  of  the  law  of 
marriage  reinstates  woman  in  her  origi- 
nal rights.  In  lieathen  countries  she  has 
always  been  degraded,  and  generally 
treated  as  a  slave.  Among  the  Jews  she 
was  denied  the  right  of  divorcement, 
while  she  conld  be  divorced  for  the  most 
frivolous  causes,  vers.  8,  9. 

11.  While  it  is  the  duty  of  the  mass 
of  mankind  to  enter  the  marriage  state, 
some,  from  peculiar  circumstanl;es,  find 
it  expedient  and  useful  to  live  unmarried, 
vers.  10,  12 ;  Gen.  1  :  28 ;  1  Tim.  4  :  3. 

12.  Christ's  interest  for  little  children 
should  encourage  us  to  bring  them  to 
him  in  faith  and  praver  and  early  instruc- 
tion, vers.  13-15 ;  Eph.  6  :  4. 

13.  Children  should  be  encouraged  to 
come  to  Jesus,  who  is  displeased  with 
any  hindrances  put  in  their  way,  ver.  14 ; 
Dent.  11  :  19;  1  Sam.  2  :  18;  3:  10;  Ps. 
8:2;  Prov.  8:17;  Matt.  21  :  16. 

14.  Cliildren  who  die  in  infancy  arc 
saved  bv  virtue  of  Christ's  sufferings  and 
death,  ver.  14 ;  Rom.  5  :  1^-19 ;  3  Sam. 
12:  23;  2  Kings  4  :  36. 


A.l>.  30. 


MATTHEW    XX. 


269 


Parable  of  the  lal)orers  in  the  vineyard.  '  jg :    gj  '3^  '  ^: 

XX.     For  >"  the  kingdom  of   lieaven  is  like  unto  '•  a  9  3'o_;^  '    ' 

man  that   is  a  householder,  which  went  out  early  ?  di.  3.  2;  5.  3, 10. 

in  the  morning  to  liire  laborers  into  his  vineyard.  '  i^'a-^'john^is.  1' 


15.  It  is  common  for  sinners  to  desire 
to  do  some  good  things  to  secure  tlieir 
salvation,  vcr.  16 ;  John  6  :  28 ;  Acts  2  : 
37  ;  Rom.  9  :  31,  32. 

16.  God  is  goodness  in  himself  and  the 
author  of  all  good.  Christ,  being  one 
with  the  Father,  is  also  one  with  him  in 
soodness,  ver.  17 ;  1  Sam.  2:3;  Ps.  36  : 
y ;  34  :  8 ;  James  1  :  17 ;  John  1  :  16-18. 

17.  The  law  of  God  is  binding  on  us, 
and  must  either  be  satisfied  in  us  or  in 
Christ.  We  are  condemned  by  the  law 
unless  justified  through  faith  in  Christ, 
vers.  17-19 ;  Rom.  3  :^31 ;  5  :  1 ;  11  :  6 ; 
Gal.  2  :  16 ;  Eph.  2  :  8,  9. 

18.  Through  faith  in  Christ  our  na- 
tures are  renewed  bj'  the  Holy  Spirit, 
and  obedience  to  God  becomes  our  de- 
light, John  14  :  21 ;  15  :  14;  Acts  15  :  9; 
James  2  :  17,  18 ;  1  John  3  :  3 ;  1  Cor.  C  : 
9-11. 

19.  He  who  thinks  he  has  kept  the 
commands  of  God,  is  alike  ignorant  of 
himself,  of  God  and  his  holy  law,  ver. 
20 ;  Luke  IS  :  11,  12 ;  Rom.  10  :  3 ;  7:9- 
11 ;  Phil.  3  :  6.     Compare  1  Cor.  8  :  2. 

20.  Perfection  consists  in  a  full  sur- 
render of  all  to  Christ,  a  complete  ac- 
quiescence of  the  human  will  in  the  di- 
vine, and  an  entire  conformity  of  human 
acts  to  the  divine  requirement,  ver.  21 ; 
eh.  5  :  48  ;  Pi-ov.  23  :  26 ;  James  2  :  10  ; 
Phil.  3  :  7-10. 

21.  Many  think  they  are  willing  to  do 
an3'  thing  that  God  requires  of  them  in 
order  to  be  saved,  yet  when  told  to  for- 
sake all,  they  are  unwilling  to  do  it,  ver. 
22 ;  2  Tim.  4  :  10. 

22.  The  poor  should  not  envy  the  rich, 
but  rather  rejoice  that  they  are  not  ex- 
posed to  the  dangers  and"  temiitations 
of  wealth,  ver.  23 ;  Deut.  31  :  20 ;  .32  : 
15 ;  Matt.  13  :  23  ;  1  Tim.  6  :  8,  9  ;  James 
5  :  1-3. 

33.  The  great  danger  of  riches  is  the 
love  and  confidence  which  men  place 
upon  them,  vers.  23,  34 ;  1  Tim.  6  :  10. 

34.  The  rich  should  feel  that  they  are 
intrusted  with  their  Lord's  money,"  and 
should  exercise  great  liberality  toward 
the  poor  and  in  support  of  the  Gosjiel. 
Bv  thus  doing  riches  will  be  a  blessing 
indeed,  vers.  31-34;  ch.  6  :  19,  20;  Luke 
12:  33. 


35.  We  should  rejoice  that  the  salva- 
tion of  all,  whether  rich  or  poor,  which 
was  impossible  with  men,  is  rendered 
possible  through  Jesus  Christ,  ver.  26; 
Rom.  8  :  3,  4. 

36.  It  is  a  great  privilege  to  live  under 
the  Gospel  dispensation,  and  to  enjoy 
its  renovating  power  both  here  and  here- 
after, ver.  38;  Jer.  31  :  31-34;  1  Cor.  3  : 
7-10 ;  1  John  3  :  1,  3. 

37.  Christians  arc  to  enjoy  with  Christ 
the  highest  honors  of  heaven,  vers.  38, 
29;  Rom.  8:  17;  Rev.  3:  3L 

38.  If  we  give  iip  all  to  Christ,  we  shall 
receive  Christ  and  all  things  in  return, 
ver.  39 ;  Rom.  8  :  32 ;  1  Cor.  3  :  21-23. 

CHAPTER  XX. 

This  chapter  continues  and  completes 
Matthew's  account  of  the  last  journey  to 
Jerusalem. 

1-16.  Parable  of  the  Laborers  in 
THE  Vineyard.  Many  first  shall  be  last, 
and  the  last  first.  God  will  distribute 
his  rewards  of  grace  according  to  his 
own  good  pleasure.  Recorded  by  Mat- 
thew only. 

1.  For,  connects  this  with  the  last 
verse  of  the  preceding  chapter.  Peter, 
after  affirming  that  they,  the  twelve,  had 
forsaken  all  "and  followed  Jesus,  had 
asked,  "  What  shall  we  have  therefor?" 
Jesus  replied  first  in  reference  to  the 
twelve  (ver.  28),  and  secondly  in  refer- 
ence to  aU  believers  (ver.  29),  and  then 
announces,  in  proverbial  language,  a 
great  fact  in  regard  to  the  final  distribu- 
tion of  these  rewards,  "  But  many  that 
are  first  shall  be  last,  and  the  last  shall 
be  first."  J^07\  to  illustrate  this  maxim, 
the  kingdom  of  heaven,  in  respect  to  it,s 
final  rewards,  is  like  unto  a  man,  etc., 
is  like  the  case  of  a  householder,  is  like 
the  circumstances  about  to  be  narrated. 
A  householder.  A  head  or  master  of 
a  family.  Early  in  the  morning.  At 
dawn,  before  the  sunrising.  Morier,  in 
his  Second  Jounieij  i/irmir/ft  Persia  (page 
365),  mentions  a  custom  like  that  alluded 
to  in  this  parable.  "  Here,"  speaking  of 
the  market-place  at  Hamadam,  "  we  ob- 
served every  morning,  before  the  sun 
rose,  that  a  numerous  band  of  peasantsj 


270 


MATTHEW    XX. 


A.D.  30. 


2  And  when  he  had  agreed  with  the  laborers  for  a 

3  penny  a  day,  he  sent  them  into  his  vineyard.  And 
he  went  out  about  tlie  third  hour,  and  saw  others 

4  standing  idle  in  the  market-place,  and  said  unto 
them,  Go  ye  also  into  the  vineyard,  and  whatsoever 

is  right  I  will  give  you.     And  they  went  their  way. 

5  Again  he  went  out  about  the  sixth  and  ninth  hour, 

6  and  did  likewise.  And  about  the  eleventh  hour  he 
went  out,  and  found  others  standing  idle,  and  saith 

7  unto  them,  "  Why  stand  ye  liere  all  the  day  idle  ? 
They  say  unto  him,  Because  no  man  hath  hired  us. 
He  saith  unto  them.  Go  ye  also  into  the  vineyard ; 

8  and  ''  whatsoever  is  right,  that  shall  ye  receive.  So 
"  when  even  was  come,  the  lord  of  the  vineyard 
saith  unto  his  steward,  •*  Call  the  laborers,  and  give 


'  Acts  17. 21 : 
6.  12. 


Heb. 


Heb. 


"Eph.  6.  8; 

fi  10. 
<:  ch.  25.  19 ;  2  Cor. 

~  10. 


them  their  hire,  beginning  from  the  last  unto  the   '^  ^^'  ^'  ^^'  ^^'  ^ 


were  collected,  with  si)ades  in  their 
hands,  waiting,  as  they  infomied  \is,  to 
be  hired  for  the  day,  to  work  in  tlic  sur- 
rounding fields.  This  custom  forcibly 
struck  me  as  a  most  happy  illustratiou 
of  our  Savior's  parable  of  the  laborers 
in  the  vineyard,  particularly  when,  pass- 
ing by  the  same  place  late  in  the  day, 
we  still  found  others  standiiii;  idle,  and 
remembered  his  words,  W/ii/sla/id  ye  here 
all  the  day  idle?  as  most  applicable  to 
their  situation ;  for,  in  putting  the  very 
same  (juestion  to  them,  they  answered, 
Becartsv  no  man  hath  hired  «s." 

2.  For  a  penny  a  day.  A  denarius  or 
denary;  about  fifteen  cents  a  daj',  which 
was  liberal  wages  at  that  time.     About 


two  thirds  of  a  Roman  denarius  was  the 
daily  pay  of  a  Roman  soldier.  Polybius 
(ii.  15)  skys  that  the  charge  for  a  day's 
entertainment  in  the  inns  of  Cisalpine 
Gaul  (northern  Italy)  was  one  half  of  an 
as,  wliich  was  equal  to  one  tM'entieth  of 
a  dendry. 

3,4.  About  the  third  hour.  About 
nine  o'clock,  when  the  market-place 
would  be  full  of  people.  The  Jews,  as 
well  as  the  Greeks  and  Romans,  divided 
the  working  day,  between  sunrise  and 


sunset,  into  twelve  hours,  which  of 
course  varied  with  the  length  of  the 
da3',  at  ditferent  seasons.  The  longest 
day  in  Palestine  is  fourteen  hours  "and 
twelve  minutes  ;  the  shortest,  nine  hoiu-s 
and  forty-eight  minutes.  The  hour  on 
the  longest  day  was  thus  seventy-one 
minutes;  on  the  shortest,  forty-nine 
minutes.  Whatsoever  is  right  I 
will  give  you.  He  agreed  to  pay 
these,  and  indeed  all  the  laborers,  with 
this  difference :  The  fir&t  were  to  receive 
a  stipulated  sum ;  the  others,  depending 
on  the  justice  of  the  householder,  were 
to  receive  a  sum  which  should  be  con- 
sidered just  and  right.  The  last,  accord- 
ing to  the  best  reading,  received  no  pro- 
mise (see  ver.  7). 

5.  Sixth  and  ninth  hour.  At  mid- 
day, and  about  three  in  the  afternoon. 

b,  7.  The  eleventh  hour.  About 
one  liour  before  sunset.  Why  stand 
ye  .  .  .  idle  ?  The  question  implies 
tliat  there  is  enough  to  do,  and  a  call  to 
labor ;  the  answer  implies  a  readiness  to 
labor.  The  last  clause.  And  Avhatso- 
ever  is  right,  etc.,  is  omitted  by  the 
higliL'st  critical  authorities.  The  simple 
command,  Go  ye  also  into  the  vine- 
yard, implies  an  agreement  of  some 
cciuitable  reward  for  their  services ;  and 
especially  as  they  had  just  said  that  "No 
man  had  hired  them." 

8.  Evening.  At  the  setting  of  the 
sun.  This  steward.  This  overseer, 
or  agent,  to  whom  was  intrusted  the  af- 
fairs of  his  household.  Their  hire. 
The  wages  which  he  had  been  instructed 
to  give.    It  was  according  to  the  Mosaic 


A.D.  30. 


MATTHEW     XX. 


271 


9  first.     And  when  they  came  that  icere  hired  about 
the  eleventh  hour,  they  received  every  man  a  penny. 

10  But  when  the  first  came,  they  supposed  that  they 
should  have  received  more ;  and  they  likewise  re- 

11  ceived  every  man  a  penny.  And  when  they  had  re- 
ceived iY,  they  murmured  against  the  good  man  of 

13  the  house,  saying.  These  last  have  wrought  lut  one 
hour,  and  thou  hast  made  them  equal  unto  us, 
which  have  borne  the  burden  and  heat  of  the  day. 

13  But  he  answered  one  of  them  and  said,  Friend,  I  do 
thee  no  wrong :  didst  not  thou  agree  with  me  for  a 

14  penny  ?     Take  that  thine  is^  and  go  thy  way  :  I  will 

15  give  unto  this  last,  even  as  unto.  thee.     '  Is  it  not    '  j**^'  .1;  ^:  ^'^ 
lawful  for  me  to  do  what  I  will  with  mine  own  ?      g.  15-24.'    ' 


law  that  hired  laborers  should  be  paid 
at  the  close  of  each  day.  "  Thou  shalt 
give  him  his  hire,  neither  shall  the  sun 
go  down  upou  it "  ( Deut.  24  :  1.5) ;  "  The 
wages  of  him  that  is  hired  shall  not 
abide  with  thee  all  night  till  morning," 
Lev.  19  :  13.  The  parable  indicates  that 
it  was  the  practice  in  our  Savior's  day, 
as  it  is  now  in  the  east,  of  ending  work 
at  sunset,  and  paying  wages  daily. 

9, 10.  All  receive  a  denary.  The  con- 
trast is  made  between  those  of  the 
eleventli  hour  and  the  first,  because  the 
most  striking,  tlic  most  natural,  and  the 
best  adai'ted  to  bring  out  our  Savior  s 
meaning.  Supposed  that — received 
more*  Seeing  such  great  liberality  to- 
ward tlie  last,  the  first  supjiosed  that 
they  should  also  l)e  sharers,  and  thus  re- 
ceive more  than  the  stipulated  sum. 
Every  man  a  penny.  Very  similar 
was  the  dealing  of  Ananus,  probably 
the  Annas  of  tlie  New  Testament,  who, 
a  few  years  later,  paid  the  workmen  em- 
ployed in  repairing  the  temple  a  day's 
wages,  though  they  had  labored  only  a 
single  hour.     Josephus,  Atdiq.  xx. '.),  7. 

11, 12.  They  mnrmured  against. 
They  grumbled,  and  showed  sullen  dis- 
content. This  portion  of  the  parable 
seems  to  be  introduced  more  especially 
to  bring  out  the  answer  of  the  house- 
lioldcr,  and  must  not  be  pressed  too  far 
in  the  interpretation.  The  good  man 
of  the  house.  The  householder,  .'/<)o(7- 
iitaii  beinu;  an  old  English  a]i]iellation  of 
the  master  of  a  house,  or  householder. 
Have  wrought.  Some  take  this  to 
mean,  hare  tarried  ;  but  the  idea  of  active 
labor  is  better,  hair  mrenif/fit.  liareivorl-eJ. 
Ruth  3  :  19.  Borne  the  burden  and 
heat  of  the  day.     Borne  the  burden  of 


t?ie  day,  that  is,  the  whole  day's  toil,  and 
the  burning  heat,  the  intense  heat  of  the 
sun,  and  of  the  burning  east  wind,  com^ 
ing  at  midday  from  the  Arabian  desert; 
from  all  of  which  they  were  exempt  who 
labored  during  only  the  closing  hour. 

13.  Friencf.  The  word  thus  trans- 
lated is  used  in  the  New  Testament  only 
by  Matthew.  It  was  indeed  a  kind  and 
friendly  term,  but  was  applied  to  stran- 
gers and  indifferent  persons  as  well  as  to 
companions  and  acquaintances.  Thus, 
according  to  many,  it  is  found  in  ch.  11 : 
16,  meaning  comrades,  or  fellows.  In 
ch.  22  :  12  it  is  applied  to  the  guest  who 
had  not  on  the  wedding  garment;  and 
in  eh.  26  :  50,  by  Jesus  to  Judas,  when 
in  the  act  of  betrayal.  It  is  equivalent 
here  to  My  good  man,  and  shows  that  the 
rebuke  that  f  oUows  was  spoken  in  kind- 
ness. The  other  and  more  general  word 
toT  frknd  {philo.'<)  always  implies  affec- 
tion and  regard.  I  do  thee  no  wrong. 
I  do  thee  no  injustice;  for  I  give  you  all 
that  I  agreed. 

14.  Take  that  is  thine.  Take  what 
belongs  to  thee ;  I  deal  with  thee  justly, 
and  I  will  be  generous  and  liberal,  and 
give  unto  this  last  even  as  to  thee. 

15.  Is  it  not  lawful  ?  My  property 
is  my  own,  and  it  is  right  and  proper  for 
me  to  do  with  it  as  I  please.  You  have, 
therefore,  no  reason  to  complain  of  my 
generosity.  Is  thine  eye  evil,  etc. 
Art  thou  eiifioHs  because  I  act  kindly? 
Dost  thou  look  grudgingly  on  what  others 
receive  as  a  free  gift  above  what  they 
could  claim  as  their  due,  when  no  wrong 
is  done  to  thee  V  On  eriJ  eye,  compare 
Prov.  28  :  22 ;  also,  Deut.  15:9;  1  Sam. 
18  :  9;  Prov.  23  :  6 ;  Mark  7  :  22. 

16.  This  verse,  and  ch.  19  :  30,  con- 


272 


MATTHEW     XX. 


A.D.   30. 


16  '  Is  thine  eye  evil,  because  I  am  good  ?     e  So  the 


ch.   6.   2.3;  Deu. 

last  shall  be  first,  and  the  first  last"':  ■»  for  many  be   ,  ch_  i^.  ^'^/     '  * 
called,  but  few  chosen 


tains  the  design  and  lesson  of  the  para- 
ble. It  is  important  that  we  bear  this  in 
mind  in  interpreting  this  parable,  which 
is  only  second  to  the  Unjust  Steward, 
both  in  regard  to  the  dirticulties  which 
bcsp+  "t  "nd  the  number  of  explanations 
ciiered.  By  so  doing  we  sfiall  avoid 
many  of  these  difficulties,  and  also  the 
necessity  of  considering  many  explana- 
tions which  are  far-fetched  and  entirely 
needless.  It  seems  evident  that  its 
grand  design  is  to  illustrate  a  great  fact 
under  the  Gospel  dispensation,  namely, 
that  many  who  are  first  in  the  order  of 
their  calling  will  be  last  in  their  final  re- 
wards. It  should  be  noted  that  the  last 
verse  of  the  preceding  chapter  does  not 
say  "J.?Z,"  but "  MiDiy  that  are  first  shall 
be  last,  and  the  last  first."  The  centre 
of  comparison  is  found  in  the  sovereign 
distribution  of  the  rewards  among  the 
laborers.  The  householder  represents 
God;  the  laborers  who  were  hired,  his 
belie\ing  people ;  his  vineyard,  his  king- 
dom; the  market-place,  the  world;  men 
standing  idle,  sinners;  the  householder 
going  forth  to  /(iz-e  them,  God  seeking  his 
laborers,  and  not  they  him,  "  You  have 
not  chosen  me,  but  I  have  chosen  you" 
(John  1.5  :  16) ;  the  various  houra  of  day, 
the  different  periods  of  life  (compare  Jer. 
7 :  3.5) ;  the  evening,  the  close  of  the  pre- 
sent dispensation  or  state  of  things ;  the 
steward,  Christ ;  the  gatha'ing  of  the  la- 
borers to  pay  them,  the  judgment ;  tlie 
penny,  or  denarv,  everlasting  life.  See 
ch.  19  :  39 ;  John  17  :  3,  .3. 

Some  suppose  that  the  penny  repre- 
sents the  temporal  good,  and  the  favor 
of  the  householder,  the  eternal  good, 
and  that  the  first  hired  received  only  the 
former,  while  the  others  received  the 
latter.  But  such  a  supposition  is  alto- 
gether improbable ;  for  the  penny  was 
paid  at  the  close  of  the  day,  wliich  "repre- 
sents the  reward  given  at  the  close  of 
life,  or  at  the  judgment,  while  temporal 
rewards  are  all  received  in  this  life.  And 
then  these  first  had  truly  labored,  they 
had  home  the  burden  and  heat  of  the 
day,  they  had  not  been  negligent,  they 
were  not  condemned  for  slothfulncss  or 
unfaithfulness ;  they  thus  represented 
true  disciples;  and  finally,  the  house- 
holder did  not  withhold  from  the  one 


and  give  to  the  others,  for  he  saj's,  "  I 
will  give  unto  these  last  even  as  unto 
thee."  But  it  may  be  asked.  How  can 
everlasting  life,  wliich  is  a  free  gift  of 
grace,  be  represented  as  hire,  wages,  or 
reward?  It  may  be  answered  that  there 
is  a  reward  of  grace,  as  well  of  merit  ; 
that  God  makes  himself  a  debtor  of 
grace  by  his  free  promise  and  covenant ; 
and  that  everlasting  life  is  given  for  what 
Christ  has  done.  It  is  thus  constantly 
represented  by  Christ  and  his  apostles  as 
a  reward,  ch.  5  :  13 ;  Luke  6  :  33,  35 ; 
John  4  :  36;  1  Cor.  3  :  8,  14;  Heb.  10  : 
35;  3  John  8. 

That  every  man  received  a  penny  may 
represent,  in  a  certain  sense,  an  equality 
in  the  final  rewards :  all  believers  will 
enter  upon  the  full  enjoyment  of  ever- 
lasting life.  Yet  this  is  not  inconsistent 
with  the  doctrine  elsewhere  taught,  that 
there  will  be  degrees  in  glorj*,  ch.  35  : 
30-33 ;  1  Cor.  3  :  15 ;  3  Cor.  5 :  10.  Ever- 
lasting life  will  itself  vary,  according  as 
each  one  is  prepared  to  receive  and  en- 
joy it.  All  win  be  filled  with  joy  and 
life,  but  their  spiritual  capacities  will 
differ ;  the  development  which  they  have 
received  spiritually  in  this  world  will 
vary.  The  five  cities  (Luke  19  :  16-19) 
will  be  as  much  to  him  that  has  gained 
five  pounds  as  ten  cities  to  him  that  has 
gained  the  ten  pounds. 

Great  difficulty  has  been  experienced 
in  explaining  the  munnurings  of  those 
first  hired.  How  can  the  righteous  be 
said,  at  the  last  great  day,  to  murmur 
against  God  ?  Doubtless  they  will  find 
many  causes  of  surprise,  but  also  of  joy 
and  admiration,  and  es]»ccially  of  sub- 
mission and  tiiankfulness.  It  would 
seem  that  the  murmuring  language  of 
these  workmen  was  especially  intro- 
duced in  order  to  bring  out  more  strik- 
ingh'  the  underlying  reason  for  giving 
unto  the  last  even  as  unto  the  first, 
namely,  the  righteons  and  absolute  sove- 
reignty of  God  in  the  disposal  of  his 
favors.  His  acts  will  be  according  to 
his  own  good  pleasure,  and  founded  in 
righteousness.  "  Is  it  not  lawful  for  me 
to  do  what  I  will  with  my  own  ?  Is  thine 
eye  evil  l>ecause  I  am  good  ?"  At  the 
same  time  this  portion  of  the  parable 
was  adapted  to  check  any  tendency  to  a 


A.D.   80. 


MATTHEW    XX. 


273 


Jesus  a  third  time  foretells  Ms  sufferings,  death,  and   '' ch.  22.  14;  Acts 
''  .        ^  •>  ^  '  9.  15 ;    2  Thes.  a 


17 


resurrection. 
'  AND  Jesus  ffoinff   up   to    Jerusalem    took  tlie 


twelve  disciples  apart  in  the  way,  and  said  unto 

18  them,  ''  Behold,  we  go  up  to  Jerusalem;    and  the 

Son  of  man  shall  be  betrayed  unto  the  chief  priests 

and  unto  the  scribes  ;  and  they  shall  condemn  him 


13,   14; 
23-2;5. 


Jam.    1. 


'  Mk.  10.  32;  Lk. 

18-31. 
k  ch.  16.  21. 


self-righteous  and  mercenary  spirit,  sueli 
as  miglit  be  suggested  by  Peter's  ques- 
tion, ■wliicli  led  to  this  discourse,  "Be- 
hold, we  have  forsalcen  all  and  followed 
thee;  what  nhaU  ive  have  tfterefore^''''  ch. 
19  :  27.  The  rewards  will  Ije  of  grace, 
and  so  distributed  as  to  atl'ord  no  one  any 
ground  of  boasting,  or  of  self-righteous 
satisfaction.  Such  a  spirit  will  vitiate 
the  longest  and  most  laborious  service, 
and  will  lessen  the  linal  reward  and  tlie 
divine  favor.  Compare  Rom.  4  :  1-4; 
and  a  similar  difficulty  in  Luke  15  : 
2.5-32. 

In  closing  the  parable,  Jesus  reiterates. 
So  the  last  shall  be  first,  and  the 
first  last.  Many  tirst  in  order  of  call- 
ing shall  be  last  in  their  rewards,  shall 
fall  behind  and  occujiy  a  less  honored 
position  than  others,  while  many  called 
last  will  be  advanced  and  more  highly 
honored.  It  was  a  distinguishing  favor 
for  the  householder  to  both  pay  the  last 
first,  and  also  to  pay  them  the  same 
amount.  So  God's  distinguishing  grace 
will  be  exercised  and  manifested  toward 
certain  called  later  in  life,  than  toward 
some  others  called  earlier.    So  also  in  re- 

fard  to  different  periods  in  the  gospel 
ispensation.  Thus,  Paul,  called  last  to 
be  an  apostle,  will  doubtless  be  among 
the  first  in  the  rewards.  To  the  Jews  the 
Gospel  was  first  preached  before  it  was 
to  the  Gentiles,  yet  doubtless  many  Gen- 
tiles will  receive  the  highest  honors, 
while  many  believing  Jews  will  receive 
the  lowest. 

And  in  harmony  with  the  teaching  of 
this  parable,  and  as  a  reason  for  such  a 
final  disposal  of  rewards,  Jesus  adds, 
For  many  are  called,  but  few 
chosen.  In  the  exercise  of  his  sove- 
reign pleasure,  God  calls  many  into  his 
kingdom,  but  chooses  only  a  few  to  en- 
joy its  highest  honors  and  benefits. 
Compare  Acts  9  :  1.5.  Since  all  the  la- 
borers in  the  parable,  the  first  and  the 
last,  represent  true  believers,  it  seems 
more  natural  to  understand  the  terms 
called  and  chosen  as  referring  also  to  true 


believers.  See  eh.  22  :  14,  where  this 
proverbial  declaration  has  a  different 
and  wider  reference.  The  figure  may 
be  derived  from  the  practice  oi  choosing 
men  from  those  culled  out  for  war,  Josh. 
8:3;  Judg.  7  :  7.  But  some  of  the  best 
manuscripts  omit  this  clause. 

17-19.  Jesus  foretells,  the  third 
time  and  more  fully,  his  sufferings, 

DEATH,  AND    RESURRECTION,    Mark    10    : 

32-34 ;  Luke  IS  :  31-34. 

17.  Going  up  to  Jerusalem.    He 

had  now  actually  commenced  his  last 
journey  to  Jerusalem.  They  were  going 
up  to  attend  the  Feast  of  the  Passover. 
Mark  tells  us  that,  as  Jesus  was  going 
before  them,  his  disciples  were  amazed, 
and  as  they  followed  him  were  afraid, 
doubtless  on  account  of  his  boldness  and 
eagerness  to  go  up  to  Jerusalem,  the  seat 
of  his  bitterest  foes,  and  where  they  were 
counseling  to  destroy  him,  John  11 :  53- 
57.  Jerusalem  is  about  four  thousand 
feet  higher  than  the  valley  of  the  Jor- 
dan. It  could  well  be  said,  he  was 
going  itp  to  Jerusalem.  To  liave  pre- 
dicted his  approaching  sufferings  just 
as  he  was  nearing  or  entering  Judea, 
would  also  be  most  timely.  Took 
the  t\velve  disciples  apart  in 
the  way,  and  said,  etc.  This 
should  read,  according  to  the  best 
critical  authorities.  Took  the  twelve  apart, 
and  in  the  uay  said  to  tliein.  He  took 
them  apart  from  others,  who  were 
journeying  with  them,  and  as  they  tra- 
veled on  toward  Jerusalem  he  com- 
municated the  solemn  facts  concerning 
his  sufferings  and  death,  which  were 
near  at  hand. 

18.  He  had  first  announced  to  his  dis- 
ciples his  death  and  resurrection  after 
the  confession  of  Peter  (ch.  16:  21); 
then  the  second  time  after  his  transfigu- 
ration (eh.  17  :  22,  23);  and  now  the 
third  time  he  announces  it  as  about  to 
take  place.  He  commences  this  solemn 
communication  with  Behold,  by  which 
he  would  call  the  particular  attention  of 
his  disciples  to  what  he  was  about  to 


274 


MATTHEW    XX. 


A.D.  30. 


19  to  death,  '  and  shall  deliver  him  to  the  Gentiles  to 
mock,  and  to  scourge,  and  to  crucify  him :  and  the 
third  day  he  shall  rise  again. 

Request  of  the  mother  of  the  sons  of  Zebedee,  and  our 
Lord^s  reply. 

20  '"  THEN  came  to  him  °  the  mother  of  Zebedee's 
children  with  her  sons,  worshiping  hirn^  and  desir- 


ch.  27.  2,  27-31 ; 
Ps.  22.  7,  8:  Is. 
50.5,6;  53.3,  5. 


» Mk.  10.  35. 
'  ch.  4.  21. 


foretell.    Go  up  to  Jerusalem.     See 

on  preceding  verse.  Jerusalem  was 
also  morallv  elevated,  John  2  :  lo ;  7  : 
8;  11  :  5.5.  Shall  be  betrayed.  Will 
be  delivered,  with  evil  intent,  into  the 
hands  of  the  chief  priests  and  scribes. 
"This  word"  (to  deliver  uj))  "is  used 
by  classic  writers  in  cases  of  actual 
treachery."— Dr.  Conant,  on  eh.  10:  4. 
In  the  next  verse  it  is  translated  sImU  de- 
liver him  to  the  Gentiles.  Thus  we  have 
a  two-fold  delivering  up,  or  betrayal,  first, 
by  one  of  his  own  followers  ;  second,  by 
the  highest  ecclesiastical  and  civil  court 
of  his  own  nation.  Chief  priests  and 
scribes.  The  Sanhedrim.  See  on  ch. 
2  :  4.  Condemu  him  to  death.  The 
Sanhedrim  could  pass  seuleuce  of  death, 
but  tlie  Roman  governor  alone  had  the 
power  of  executing  the  sentence. 

19.  Gentiles.  The  Greek  word  for 
Gentiles  literally  means  uations,  that  is, 
cdl  nationn  besides  the  Jews,  and  very 
nearly  equivaloat  to  our  heathen.  It  here 
referred  particularly  to  the  Romans,  to 
Pilate,  and  the  Roman  soldiers,  ch.  27  : 
3, 27.  To  mock  and  to  scourge,  etc. 
Better,  To  mock,  and  sconrije,  and  cru- 
cify. For  this  purpose  they  would  de- 
liver him  to  the  Gentiles.  "  Crucitixion 
properly  commenced  with  scourging,  yet 
in  our  Savior's  case,  through  the  petu- 
lance of  the  brutal  soldiery,  he  wa-s  also 
mocked.  Thus  these  three  verbs  describe 
what  Pilate  and  his  soldiers  should  do  to 
him.  This  is  the  first  time  that  Jesus 
had  told  his  disciples  of  the  mode  of  his 
death,by  crucifixion ;  and  Matthew  alone 
records  that  he  foretold  it  at  this  time. 
.Shall  rise  again.  As  on  the  two  for- 
mer anuouucemcnts  of  his  death,  he 
foretells  his  resurrection.  This  was  a 
gleam  of  \\<x\\t  which  shone  up  beyond 
the  intervening  darkness.  AVithout  his 
resurrection,  his  deatli  would  have  been 
in  vain,  1  Cor.  15  :  12-18.  Several  an- 
cient manuscripts  read,  will  be  raixrd,  by 
which  the  power  of  God,  in  his  restora- 
tion to  life,  is  exhibited  in  contrast  with 


the  sufl'erings  and  death  inflicted  by 
men. 

Luke  (18  :  34)  adds,  "  They  understood 
none  of  these  things;"  they  may  have 
regarded  his  language  as  figurative  of 
great  obstacles  and  difficulties  in  setting 
up  a  temporal  kingdom.  Or  his  words 
may  have  been  to  tliem  dark  and  para- 
bolic sayings,  which  they  did  not  attempt 
to  understand,  much  less  did  they  desire 
to  understand  in  their  literal  sense. 

20-28.  The  ambitious    request   of 

THE  mother  of  THE  SONS  OF  ZeBEDEE, 
AND  THE  REPLY  OF  JeSUS.       The  jCaloUS 

emulation  of  the  ten  other  apostles  is 
excited,  which  leads  Jesus  to  explain 
how  distinction  can  only  be  attained  in 
his  kingdom,  Mark  10  :  o5-45. 

20.  The  mother  of  Zebedee's 
children.  Rather,  The  /nother  of  the 
.w«.s  of  Zebedee.  From  comparing  ch. 
27  :  55,  56  with  Mark  15  :  40;  10  :'l,  it 
appears  that  her  name  was  Salome.  The 
sous  were  James  and  John,  Mark  10 :  35. 
According  to  Mark,  the  sons  came  mak- 
ing the  request  for  themselves,  which  is 
in  entire  harmony  with  Matthew,  who 
says  that  the  mother  of  tlie  sons  of  Ze- 
bedee came  with  her  sons.  They 
asked,  through  their  mother,  and  with 
their  mother.  "  Probably  the  two  breth- 
ren had  directed  this  request  through 
their  mother,  because  they  remembered 
the  rebuke  which  had  followed  their  for- 
mer contention  about  precedence,"  ch. 
18 : 1-3 ;  Mark  9  :  33-37.— Alford.  They  • 
too  understood  the  power  of  woman  in 
makinii  a  request.  Compare  1  Kings  1 : 
10;  Esth.  5:2;  7:3-7;  Matt.  14  :  6-8. 
Worshiping  him.  Bomincj  down  to  the  . 
earth  with  profound  reverence.  See  on 
ch.  2  :  2.  Desiring  a  certain  thing. 
Rather,  Asking  .so/nethim/.  Slie  did  some- 
thing more  than  de-tire ;  she  a.sked,  possi- 
bly ijy  her  falling  down  before  him  and 
bj'  her  gestures,  but  more  probably  by 
words,  Mark  10  :  35.  She  asked  not  now 
the  great  and  definite  tiling  for  which 
she  and  her  sons  were  seeking,  but«o»t^- 


A.D.   30. 


MATTHEW    XX. 


2Y5 


"Ro.  12.  10; 
2.  3. 

1'  ch.  19.  28. 


21  ing  a  certain  thing  of  him.  And  lie  said  unto  lier, 
What  wilt  thou  ?  She  saith  unto  him,  "  Grant  that 
these  my  two  sons  p  may  sit,  the  one  on  tliy  right 
hand,  and  tlie  other  on  the  left,  in  thy  kingdom. 

22  But  Jesus  answered  and  said,  Ye  know  not  what  ye 
ask.  Are  ye  able  to  drink  of  i  the  cup  that  I  shall 
drink  of,  and  to  be  baptized  with  '  the  baptism  that 
I  am  baptized  with  ?  They  say  unto  him,  We  are  able. 


Phil. 


ich.    26.    39, 

John  18.  11. 

^Lk.   12.   50; 

42.  7. 


42; 
Ps. 


thing  general,  which  would  prepare  the 
way  for,  and  thus  include  what  she  was 
about  to  ask.  She  would  obtain  his  will- 
iugness,  and  possibly  his  promise,  to  do 
whatever  she  should  request.  Compare 
1  Kings  2  :  20. 

21.  Grant.  Command,  as  the  Greek 
M'ord  is  translated  in  ch.  4  :  3.  So  also 
it  is  translated  hkl  in  Luke  10  :  40.  She 
would  have  hira  authoritatively  my,  or 
command,  as  the  Messianic  king,  that 
her  two  sons  should  occupy  the  two 
highest  places  of  honor  in  his  kingdom. 
It  was  a  very  inappropriate  request,"made 
at  a  very  inappropriate  time.  It  showed 
that  they  did  not  understand  what  Jesus 
had  just  told  them  in  regard  to  his  suf- 
ferings and  death,  Luke  18  :  34.  The 
promise  made  to  the  twelve,  in  ch.  19  : 
28,  probably  suggested  the  idea  of  mak- 
ing the  request.  Thy  right  hand — 
the  left.  The  first  and  second  posi- 
tions of  honor.  Josephus  (Antiq.  vi.  11, 
9)  speaks  of  Jonathan  sitting  on  the 
right  hand  of  Saul,  and  Abner,  the  cap- 
tain of  the  host,  sitting  on  the  left. 
These  were  the  highest,  and  next  to  the 
highest,  ])laces  of  honor  in  eastern  royiil 
courts.  So,  also,  in  the  Sanhedrim,  the 
vice-president  sat  on  the  right  hand  of 
the  president,  and  the  referee,  or  third 
officer  of  rank,  on  the  left.  In  thy 
kingdom,  which  they  expected  would 
iiinnediat('lyaii]X'ar,  Luke  19  :  11.  Little 
did  they  think  that  Jesus  would  soon  bo 
crueiticd,  with  robbers  on  his  ri/jfit  and 
left  hand.  How  keenly_must  Joim  have 
been  reminded  of  their  ambitious  re- 
quest as  he  stood  before  the  cross,  John 
19  :  26. 

22.  Ye  kno^v  not  what  ye  ask. 
You  know  not  what  these  high  positions 
of  honor  are,  or  the  trials  and  sufferings 
necessarily  connected  with  attaining 
them.  They  did  not  understand  the  spi- 
ritual nature  of  his  kingdom  and  of  the 
sufferings  which  must  precede  its  ho- 
nors. Drink  the  cup.  The  cup  of 
suffering,   especially  of  internal  suflfer- 


ing,  ch.  26  :  39;  John  18  :  11.  The  cup 
is  a  common  figure  in  the  Bible,  some- 
times representing  joy  (Ps.  16  :  .5;  23  : 
5 ;  116  :  13; ;  and  sometimes  sori-ow,  Ps. 
11:6;  7.5  :  8 ;  Isa.  .51  :  17 ;  Jer.  25  :  15 ; 
Rev.  16  :  19. 

And  to  be  baptized  with  the 
baptism  that  I  am  baptized  with. 
According  to  the  oldest  manuscripts  and 
versions,  and  the  highest  critical  authori- 
ties, these  words  do  not  belong  to  either 
this  or  the  following  verse,  but  to  Mark 
10  :  38,  39.  It  was  probably  inserted 
here  by  some  copyist  to  make  it  con- 
form with  Mark's  account.  The  refe- 
rence is  not  to  the  ordinance  of  baptism, 
but  to  the  overwhelming  sutTering  which 
Jesus  was  about  to  endure.  The  Greek 
M'ord  hajMzo  means  immmse,  2^hin(je,  dip, 
and  figuratively,  uhtJtn  or  ove'rvhelm. 
See  ch.  3:6.  In  the  Greek,  and,  indeed, 
in  all  languages,  may  be  found  such  ex- 
pressions as  these:  Plunged  in  affliction, 
immersed  in  suffering,  overwhelmed 
with  sorrow.  Compare  such  scriptural 
expressions  for  calamities  and  sult'eriiig 
as,  "  All  thy  waves  and  billows  have  gone 
over  me"  (Ps.  42  :  7);  "I  am  come  into 
deep  waters,  where  the  floods  overflow 
me  (Ps.  69  :  2) ;  "We  went  through  tire 
and  through  water,"  66  :  12.  Tlie  idea 
of  our  Savior's  language  is.  Can  ye  en- 
dare  the  overwhelming  sufferings  that  I 
shall  endure?  Thus,  Dr.  E.  Robinson 
{I--nric(m  of  the  Xew  Testament,  mider  bap- 
tizo),  referring  to  this  passage,  explains, 
"  Can  ye  endure  to  be  overwhelmed  with 
sufferings  like  those  which  I  must  en- 
dure?"' See  Calmef  Diet.  As  the  aip 
which  is  to  be  drunk  refers  more  espe- 
cially to  internal  sorrow,  so  the  hajititm, 
which  completely  surrounds  and  covers 
over,  refers  more  especially  to  the  exter- 
nal sufferings  of  pci-sccution  and  crr.ci- 
flxion,  or  martyrdom,  though  not  exclud- 
ing, but  rather  embodying,  the  mental 
amruish  connected  with  tlicm. 

We  are  able.  James  and  John,  to 
whom  the  questions  of  Jesus  had  just 


276 


MATTHEW    XX. 


A.D.  30. 


23  And  he  saith  unto  tliem,  *  Ye  shall  drink  indeed  of 
my  cup,  and  be  baptized  with  the  baptism  that  I 
am  baptized  with :  but  to  sit  on  ray  right  hand  and 
on  my  left,  is  not  mine  to  '  give,  Ijut  it  ahaU  he  (jiceii 
to  them  for  whom  it  is  prepared  of  my  Father. 

24  "  And  when  the  ten  heard  it,  they  were  moved  with 

25  indignation  against  the  two  brethren.  But  Jesus 
called  them  iDito  Mm,  and  said,  Ye  know  that  the 
princes  of  the  Gentiles  exercise  dominion  over  them, 
and  they  that  are  great  exercise  authority  upon  them. 


Ac.  12.  2 ;  Ro.  8. 
17;  2  Cor.  1.7;  2 
Tim  2.  11,  12. 
Rev.  1.  9. 
ch,  25.  34 ;  Heb. 
11.  16. 

'Pro.  13  10;  1 
Cor.  13.  4 ;  Phil. 
2.  3;  Jam.  3.  14^ 
16 ;  1  Pet.  5.  5. 


been  addressed,  now  speak  for  them- 
selves, showing,  on  the  one  hand,  a  will- 
ingness and  courage  to  encounter  diffi- 
culties and  endure  sutt'erings,  and,  on 
the  other,  a  small  conception  of  what 
those  sufferings  were.  Doubtless  they 
thought  of  those  which  would  neces- 
sarily arise  in  assuming  kingly  powei-. 
They  were  truly  Sons  of  Thunder  (Mark 
3  :  17),  and  may  have  felt  ready  for  war 
and  fighting  under  Jesus  against  his  ene- 
mies. Had  the  position  of  the  two  rob- 
bers crucified  on  either  side  of  Jesus 
arisen  to  their  view,  and  been  offered 
them,  how  would  they  have  shrunk 
from  it. 

23.  Ye  shaH  drink.  Ye  shall  in- 
deed be  called  to  pass  through  such  suf- 
fering as  I  shall  endure.  They  endured 
not  the  same  but  similar  sufferings. 
James  was  the  first  martyr  among  the 
apostles,  slain  with  the  sword  b}'  Herod, 
A.D.  44,  Acts  13  :  2.  John  was  the  last 
survivor  of  the  twelve,  and  by  his  long 
life  of  trials  and  persecutions  for  Christ's 
sake  more  than  equaled  the  suffering  of 
actual  martyrdom.  He  was  scourged  by 
the  Jews  (Acts  5  :  40),  banished  by  the 
Roman  emperor  to  Patmos.  Such  facts 
show  what  hatred  and  persecution  he 
must  have  endured.  The  cup  and  the 
baptism  find  their  fulfillment  in  these, 
without  having  recourse  to  the  tradi- 
tions that  at  one  time  he  was  plunged 
into  a  cask  of  boiling  oil,  by  which  he 
was  refreshed  instead  of  destroyed,  and 
at  another,  that  he  drank  a  cup  of  poi- 
son without  injury. 

Is  not  mine  to  give,  but  it  shaH 
be  given,  etc.  Rather,  Is  riot  mine  to 
(jive,  bat  it  is  for  those  for  v/iom  it  has 
been  prepared,  etc.  It  lias  already  been 
decided,  even  from  the  foundation  of 
the  world  (ch.  2.5  :  34;  Eph.  1  :  4),  who 
shall  eujoj'  these  honors.  It  was  not  for 
Jesus  to  bestow  them  then,  nor  to 
change  the  arrangements  already  made. 


Neither  did  it  become  him  to  inform 
them  whether  it  was  assigned  to  them  or 
to  others ;  for  it  had  been  prepared  ac- 
cording to  the  jirinciiik's  of  the  divine 
government,  in  which  God's  sovereignty 
and  man's  free  agency  harmonize.  Ac- 
cording to  those  principles,  they  who  en- 
joyed those  honors  should  also  partake 
of  his  sutlerings  (vers.  2(>-28 ;  2  Tim.  2  : 
12) ;  and,  acconling  to  them,  Jesus,  who 
was  one  with  the  Father,  should  also  dis- 
pose of  the  honors  of  his  kingdom, 
John  5  :  l'.)-23 ;  Luke  22  :  29 ;  Rev.  3  : 
21.  A  very  ancient  and  common  inter- 
pretation is  to  take  but  in  the  sense  of 
except,  "It  is  not  mine  to  give,  except  to 
those  for  whom  it  is  prepared  of  my 
Father."  But  this  can  not  be  philologi- 
cally  sust^iined. 

24.  The  ten.  The  ten  other  apos- 
tles, among  whom  was  Matthew  him- 
self. We  have  in  this  a  proof  of  his 
humility  and  truthfulness.  They 
were  moved  with  indignation. 
T/ie>/  icere  indignant ;  or,  better.  They  were 
murh  displeased,  as  the  verb  is  translated 
in  Mark  10  :  14,  41.  The  same  emulation 
which  prompted  the  request  of  the  two 
now  arouses  the  displeasure  of  the  ten, 
and  needed  correcting. 

2'}.  Called  them.  They  were  at 
least  a  little  apart  from  Jesus  while  they 
were  indulging  in  their  angry  feelings. 
Princes  of  the  Gentiles.  The 
rulers  of  the  heathen  nations.  See  on 
ver.  19.  Exercise  dominion.  Lite- 
rally, Lf>rd  it  over  them.  They  that 
are  great.  Their  great  men,  their  no- 
bles. Exercise  authority.  The  verb 
in  the  original  is  somewhat  stronger  than 
the  one  in  the  preceding  clause.  They 
exercise  their  authority  arbitrarily. 
Both  verbs,  however,  represent  the 
power  which  rulers  were  accustomed  to 
exercise  over  their  subjects.  Them. 
The  Gentiles. 

26.  Not  be  so.     In  his  kingdom  his 


A.D.   30. 


MATTHEW    XX. 


26  But  '  it  shall  not  be  so  among'  you  :  but  ''  whoso- 
ever will  bo  great  among  you,  let  him  be  your  min- 

27  ister;  ^  and  whosoever  will  be  chief  among  you,  let 

28  him  be  your  servant :  "  even  as  the  ''  Son  of  man 
came  not  to  be  ministered  unto,  "  but  to  minister, 
and  •*  to  give  his  life  a  ransom  "  for  many. 

Healing  of  two  bUnd  men  near  Jericho. 

29  ^  AND    as   they  departed  from  Jericho,  a  great 


»  ch.  as.  8-12 ;  Lk. 

14.  7-11;   1  Pet. 

5.  3. 
y  Mk.  9.  :i3-3.5. 
^  ch.  18.  4. 
"John  13.  4-17. 
•>  Phil.  2.  4-8. 
'  Lk.  22.  27 ;  John 

13.  14. 
■■Is.    .5.3.     10,     11; 

Dan.    9.     24-2fi; 

John  10.  l.i;    11. 

51,  .'>2;  Ro.  3.  24 


ministers  and  great  ones  were  not  to 
exercise  civil  power  or  autliority  over 
their  brethren ;  neither  were  tliey  to 
lord  it  over  God's  heritage,  1  Pet.  .5  :  3. 
They  were  not  to  seelc  after  greatness 
by  exercising  power  and  autliority,  but 
through  eminent  services  and  self-de- 
nials. Whosoever  will  be  great. 
Wlioever  would  become  preeminent 
among  you.  In  liumility  let  liini  en- 
gage in  a  service  of  love  and  in  doing 
good  to  others.  Your  minister.  A 
waiter,  an  attendant,  one  wlio  ministers 
to  you.  The  word  in  the  original  was 
applied  to  one  wlio  served  or  waited  on 
another,  principally  at  table,  and  who 
was  not  a  slave.  It  was  afterward 
applied,  among  Cliristians,  olRciall}- 
to  deacons,  1  Tim.  3  :  8.  Dr.  Conaut, 
in  speaking  of  its  use  in  the  New 
Testament,  says,  "  One  who  mmisters 
to  another,  or  others;  either  in  wait- 
ing on  guests  at  table  (John  2  :  5,  9 ; 
compare  the  verb  in  Luke  22  :  27) ; 
or  as  a  distributor  of  alms  (compare 
the  use  of  the  noun  and  verb  in 
Acts  6  :  1,  2) ;  or  as  a  magistrate  in 
administering  justice  (Rom.  13  :  4) ;  or 
as  an  attendant  on  a  person  of  a  sove- 
reign to  execute  his  commands  (Matt. 
32  :  13) ;  or  as  one  who  furthers  or  pro- 
motes a  thing  {minkter  of  sin,  Gal.  2  : 
17);  or  as  a  religious  teacher,  dispens- 
ing knowledge  of  saving  truth  (1  Cor. 
3  :  5)."  Jesus  teaclies  that  tliey  that 
would  become  great  must  in  humility 
engage  in  a  service  of  love  and  in  doing 
good  to  others. 

27.  Whosoever  will  be  chief. 
Whoever  would  be  first  among  you. 
The  two  disciples  had  sought  the  "first 
and  second  honors  of  his  kingdom  ;  he 
now  points  out  the  way  to  beconn'  great 
and  first  among  his  followers.  Your 
servant.  The  word  here  translated 
servant  was  the  usual  name  of  a  bonilman 
or  slave,  and  was  thus  a  stronger  word 
than  that  translated  minister  in  the  pre- 
34 


ceding  verse,  denoting  a  humbler  ser- 
vice. Though  it  was  generally  applied 
to  involuntary  service,  it  is  often  ap- 
plied, as  here,  to  that  which  is  volun- 
tary, Rom.  6  :  10 ;  Eph.  6  :  6 ;  2  Pet.  1  : 
1.  He  who  would  be  first,  let  him  en- 
gage in  the  humblest  service,  and  in  the 
most  self-denying  labors. 

28.  Jesus  illustrates  and  enforces  this 
precept  and  principle  by  his  own  exam- 
ple. He,  the  King  of  his  kingdom,  the 
Head  of  the  church,  the  Elder  Brother, 
voluntarily  entered  upon  the  greatest 
humiliation  and  the  most  humble  and 
self-denying  service,  Phil.  2  :  7-11. 
Son  of  3Ian.  The  Messiah.  See  on 
ch.  8  :  20.  Came — to  minister.  He 
took  the  form  of  a  servant  when  he  came 
to  save  men  (Phil.  2  :  7);  he  came  to 
serve  or  wait  on  others.  Compare  John 
13  :  4,  .5.  It  was  true  of  his  whole  life 
that  he  ministered  to  others.  But,  in 
addition,  at  its  close  he  gave  his  life 
a  ransom,  his  nunistration  to  and  for 
others  extended  even  to  the  giving  up  of 
life,  it  culminated  in  becoming  obedient 
unto  death,  PIdl.  2:8.  A  ransom  was 
the  price  paid  to  redeem  one  from  death 
(Exod.  21  :  30)  or  from  slavery,  Lev.  25  : 
51.  Men  were  slaves  of  sins,  dead  in 
trespasses  and  sin,  and  condemned  to 
eternal  death.  Christ  came  to  give  his 
life  (John  10  :  18),  which  was  not  for- 
feited by  sin,  a  ransom  for,  in  the  stead, 
of  many.  He  gave  his  life  in  their  place 
as  a  substitute!!  His  death  was  a  substi- 
tution for  their  death.  Many.  The 
multitude  of  the  redeemed,  Rev.  5:9; 
7  :  4,  9.  Many  is  in  contrast  with  the 
one  life  which  he  gave,  Rom.  5  :  15,  17, 
19.  Here  those  are  referred  to  who  shall 
enjoy  the  efficacy  of  the  ransom,  who 
sliall  be  actually  redeemed,  ch.  26  :  28. 
In  1  Tim.  2  :  6,  ransom  for  all  (in  behalf 
of  all),  the  relation  of  Christ's  atone- 
ment and  death  to  all  men,  its  sufficiency 
and  its  free  offer  to  all,  is  presented, 
Rom.  5  :  18. 


178 


MATTHEW     XX. 


A.D.   30. 


30  multitude  followed  him.  And,  behold,  e  two  blind  -36;  Ep.  i.  7;  l 
men  sitting  by  the  way  side,  when  they  heard  that  34.  i  Pet!  ].  is' 
Jesus  passed  by,  cried  out,  saying,  Have  mercy  on      19.' 


29-34.  Jesus  heals  two  blind  men 
NEAR  Jericho,  Mark  10  :  46-52 ;  Luke 
18  :  So-43. 

29.  Jericho  signifies  "tlie  fragrant 
place,"  and  was  a  city  of  Benjamin 
(Josh.  18  :  21),  situated  about  eighteen 
miles  uortli-east  of  Jerusalem,  ana  seven 
miles  west  of  the  Jordan.  It  was  found- 
ed probably  after  the  destruction  of  So- 
dom, called  "the  city  of  palm-trees" 
(Deut.  34 :  3),  and  famous  for  its  roses  and 
balsam.  It  was  the  tirst  city  in  Canaan 
taken  and  destroyed  by  Joshua  (Josh.  6 : 
24-26),  rebuilt  live  hundred  years  af- 
terward by  Hiel,  (1  Kings  16  :  34),  and  be- 
came distinguislied  for'its  school  of  the 
prophets,  and  as  the  residence  of  Elisha, 
2  Kings  2  :  18.  Meanwhile,  a  new  Jeri- 
cho appears  to  have  been  built  on  a 
neighboring  site,  Judg.  3  :  13;  2  Sam. 
10:5;  Josephus,  Bell.  Jud.  iv.  8:2,  3. 
From  Josephus  and  2  Kings  2  :  19-23,  we 
infer  that  the  ancient  city  stood  near 
Elisha's  fountain,  supposed  to  be  the 
one  now  named  Ain-es-Sultan,  the 
plain  around  whicli  is  now  strewn  with 
ancient  ruins  and  rubbish.  Nearly  two 
miles  south  of  this  fountain,  and  near 
the  place  where  the  road  from  Jerusalem 
enters  the  plain,  and  on  the  baulcs  of 
Wady  Kelt,  stood  the  modern  city,  which 
Herod  the  Great  adorned  with  splendid 
palaces  and  buildings.  Ancient  ruins 
now  mark  its  site.  It  lies  on  the  direct 
route  from  Perea  to  Jerusalem.  Jericho 
was  second  in  importance  only  to  Jeru- 
salem, of  the  cities  of  Israel ;  and  was  the 
residence  of  a  chief  pubhcan,  Zaccheus 
(Luke  19  :  1),  on  account  of  the  balsam 
trade.  Dr.  Robinson  found  only  a  sin- 
gle palm-tree  remaining  of  the  city  of 
the  palms,  and  even  that  is  said  now  to 
be  gone.  Nearly  the  whole  plain  is  now 
waste  and  desolate,  though  the  soil  is 
good.  Rihah,  a  poor,  miserable  Arab 
village  of  about  two  hundred  inliabi- 
tants,  now  stands  on  the  plain,  and  is 
about  a  mile  and  a  half  nearer  the  Jor- 
dan than  eitlier  the  ancient  or  later 
Jericho. 

Departed  from  Jericho.  Was  go- 
ing Old  of  Jericho.  With  tliis  agrees 
Mark ;  but  Luke  says  (18  :  35),  ,1s  he  ivas 
come  nigh  unto  Jericho.  Tliis  is  one  of 
the  most  difficult  point*  in  harmonizing 


the  Evangelists.  Did  we  know  the  full 
particulars,  all  would  be  plain.  Some 
little  circumstances  not  related  might 
remove  all  apparent  discrepancies.  In 
our  ignorance  of  the  details  of  our  Sa- 
vior's visit  at  Jericho,  we  may  present 
several  ways  which  tlie  learned  have  pro- 
posed for  harmonizing  LulvC  with  Mat- 
tliew  and  Mark:  1.  There  was  an  old 
and  a  «€w  Jericho.  Jesus  may  have  been 
leaving  one  and  approaching"  the  other. 
The  tirst  two  Evangelists  may  describe 
the  former  act,  while  Luke  describes  the 
latter.  2.  There  may  have  been  two 
miracles,  one  just  before  entering  the 
cit}',  and  one  as  he  was  leaving  it,  Luke 
mentioning  the  former  and  Mark  the  lat- 
ter ;  and  Matthew  describing  both  under 
one  account.  3.  One  of  the  blind  men 
may  have  besought  Jesus  on  his  enter- 
ing the  city,  but  for  some  reason  was 
not  answered;  but  at  the  departure  of 
Jesus,  on  the  following  morning,  with  a 
companion  he  may  have  renewed  the 
appeal,  when  they  both  obtained  a  cure. 
4.  Jesus  may  have  remained  several  days 
at  Jericho,  during  which  time  he  would 
naturally  visit  points  of  interest  in  the 
vicinity.  Compare  Mark's  language, 
"They  came  to  Jericho."  The  miracle, 
therefore,  might  have  been  performed, 
not  when  he  was  finally  leaving  Jericho, 
but  when  he  was  occaMonalhj  going  out 
of  and  returning  to  Jericho.  "  5.  Tlie 
Greek  verb  in  Luke,  rendered  to  come 
nigh,  mav  signify  to  he  ?iear.  See  Sep- 
tuagint,  i  Kings"  21  :  2;  Deut.  21  :  3; 
Jer.  23  :  23 ;  Ruth  2  :  20 ;  2  Sam.  19  : 
42.  Thus,  the  language  of  Luke  may 
mean,  while  he  was  yet  near  the  city,  in- 
cluding the  idea  expressed  by  Matthew 
and  Mark.  No  one  need  stumble  on  an 
ajiparent  discrepancy  like  this  when  we 
can  conceive  of  so  many  ways  of  ex- 
plaining it.  The  second  and  fifth  expla- 
nations are,  however,  the  least  satisfac- 
tory.    But  see  Clark's  Harmony,  (J  129. 

A  s:reat  multitude.  Jericho  would 
be  full  of  people  who  were  going  up  to 
Jerusalem  to  attend  the  Feast  of  the 
Passover.  The  number  would  be  greatly 
increased  by  those  coming  from  Galilee 
by  the  way  of  Perea,  to  avoid  passing 
through  Samaria. 

30.  "Two   blind    men.     Mark  and 


A.D.  30. 


MATTHEW     XX. 


219 


31 


us,  O  Lord,  thou  son  of  David !  And  the  multi- 
tude rebuked  them,  because  they  should  hold  their 
peace.  ''  But  they  cried  the  more,  saying.  Have 
33  mercy  on  us,  O  '  Lord,  thou  son  of  David  !  And 
Jesus  stood  still,  and  called  them,  and  said,  What 

33  will  ye  that  I  shall  do  unto  you  ?     They  say  unto 

34  him.  Lord,  that  our  eyes  may  be  opened.      ^  So 
Jesus  had  compassion  o)i  them,  and  touched  their   ''  ch.  15.  32. 
eyes;    and  immediately  their  eyes  received   sight, 

and  they  followed  him. 


«  ch.  26.  28 ;  Ro.  5. 

]5-19;Heb.9.28. 
'  Mk.  10.  40;  Lk. 

18.  35. 
e  ch.  9.  27-.31. 
h  Gen.  .32.  2(5;   Lk. 

18.  1;   Col.  4.2; 

1  Thes.  5.  17. 
1  Ps.  119.  18;Eph. 

1.  17^19. 


Luke  speak  only  of  one.  But  the  two 
includes  the  cue,  and  the  one  does  not 
exclude  the  two.  See  a  similar  case  of 
tlie  demoniacs  of  Gadara,  ch.  8  :  28. 
One  of  them,  Bartiraeus,  was  perliaps 
the  more  prominent  iudividual,  and  ge- 
nerally known.  Thus  we  may  suppose 
Mark  and  Luke  to  narrate  the  miracle 
performed  on  liim,  while  they  pass  un- 
noticed that  performed  on  tlie  other, 
wlio  may  liave  been  a  person  of  no  pro- 
minence, and  scarcely  known,  or  per- 
haps an  entire  stranger  in  that  vicinity. 
Matthew,  who  was  "present  with  Jesus 
on  that  journey,  speaks  of  tlie  two  just 
as  the  scene  appeared  to  him  as  an  eye- 
witness. Jesus  passed  by.  The 
great  prophet  of  Galilee,  the  miracle- 
worker,  whose  name  had  become  fami- 
liar to  the  sick  and  afflicted  of  Palestine. 
Sou  of  David.  The  royal  descendant 
of  David,  and  the  successor  to  his 
throne ;  the  Messiah,  ch.  22  :  42.  See 
on  ch.  9  :  27.  Rebuked  them.  Ad- 
monished them  sternly  that  they  should 
be  silent.  Because  they  should, 
etc.  Rather,  That  they  might  hold  their 
peace.  They  would  not  have  Jesus  an- 
noyed or  interrupted  in  his  journey,  nor 
did  they  care  to  be  disturbed  with  the 
cries  of  these  two  poor  blind  men. 
They  did  not,  probably,  object  to  the 
title  Son  of  David.,  for  they  were  doubt- 
less the  same  in  part  who  themselves 
soon  after  applied  it  to  him,  ch.  21  :  9. 
They  cried  the  more.  The  rebuke 
of  the  multitude  only  aroused  their  ear- 
nestness, for  they  believed  that  Jesus 
would  be  willing  to  heal  them.  It  was 
a  trial  of  their  faith.  They  saw  the  difti- 
culties  of  their  situation,  and  faith  in  the 
ability  and  willingness  of  Jesus  to  open 
their  eyes  excited  them  to  surmount 
every  barrier,  and  to  cry  "Have  mercy 
on  us,"  etc.  A  good  illustration  of  the 
sinner  seeking  of  Jesus  the  salvation  of 
his  soul. 


32,  33.  Jesus  stood  still  at  the  be- 
lieving and  importunate  cry  of  these 
blind  suppliants.  He  publicly  recog- 
nizes the  title.  Son  of  David,  as  applied  to 
himself.  He  now  asks  what  they  desire 
him  to  do.  They  had  asked  a  general 
petition ;  he  would  now  call  forth  their 
particular  and  special  request.  Faith 
brings  to  Jesus  particular  objects  of  de- 
sire. Thus  they  ask  that  their  eyes  may 
be  opened. 

34.  So  Jesus  had  compassion, 
etc.  Rather,  And  Jemis,  moved  with  co/n- 
passioti,  touched  their  eyes.  His  pity  was 
excited ;  their  faith  was  suflBcient  (Mark 
7  :  52 ;  Luke  18  :  42) ;  and  yearning  over 
them  with  complaisant  compassion,  he 
touched  their  eyes  and  they  received 
sight.  Followed  him.  Mark  adds, 
"In  the  way;"  and  Luke,  "Glorifying 
God."  Thus  we  may  suppose  them  go- 
ing on  with  the  joyous  multitude  m 
their  festive  journey,  ascending  through 
that  wild  and  desolate  region  between 
Jericho  and  Jerusalem. 


Remarks. 

1.  Christ  calls  upon  sinners  to  enter 
and  to  labor  in  his  kingdom,  vers.  1,  3, 
5;  Jer.  7  :  2.5;  Pro  v.  8  :  1-16;  Rev.  22  : 
16,  17. 

2.  Whoever  labors  for  Christ  will  get 
his  wages,  vers.  1,  4,  8,  9;  Ps.  19  :  11 ; 
Matt.  6  :  33 ;  Heb.  6  :  10 ;  1  Cor.  3  :  14, 
1.5 ;  Rev.  22  :  12. 

3.  He  is  an  idler  in  God's  service,  and 
a  slave  to  sin,  who  has  not  repented  and 
believed  on  Christ,  ver  4 ;  Prov.  19  :  15 ; 
Ezek.  16  :  49 ;  Jolm  6  :  28,  29 ;  8  :  24. 

4.  There  can  be  no  excuse  for  idle- 
ness when  there  is  so  much  to  do  in 
Christ's  kingdom  and  service,  ver.  6; 
Eccle.  9  :  lO";  John  9:4;  Eph.  5  :  16 ; 
Col.  3  :  12-14;  4  :  5;  2  Thess.  3  :  11,  12. 

5.  Let  us  beware  of  a  hireling  spirit  in 


280 


MATTHEW    XX. 


A.D.   30. 


Christ's  service,  and  of  doing  his  work 
grudgini^ly,  vcrri.  10-12;  2  Cor.  8  :  12; 
9  :  6,  7 ;  Eph.  0  :  5,  6. 

6.  Christ  at  the  judgment  will  take 
into  account  not  merely  the  iinu!,  but 
also  the  manner  and  quality  of  our  ser- 
vice, vers.  10,  12 ;  Luke  19  :  16-19  ;  Rom. 
2 :  6,  7. 

7.  Christ  is  a  righteous  sovereign,  and 
will  dispense  his  rewards  of  free  grace 
according  to  his  own  good  pleasure,  with 
injustice  to  none,  vers.  13-1.5 ;  Ps.  19  : 
9;  14.5  :  17;  Jer.  12  :  1 ;  1  John  2:1; 
Rev.  4  :  11  ;  16  :  17. 

8.  We  should  not  munnur  at  the  dis- 
pensations of  grace  and  Providence,  nor 
envy  the  position  of  others  in  Christ's 
kingdom,  vers.  13-15;  1  Cor.  10  :  10; 
Phil.  4  :  11-13 ;  1  Tim.  6  :  6. 

9.  Many  who  are  first  in  advantages 
are  the  last  to  be  converted.  And  many 
Christians  who  are  tirst  in  privileges  in 
this  world  will,  in  the  world  to  come, 
fall  below  their  less  privileged  brethren, 
ver.  16. 

10.  Christ  chooses  from  among  his  fol- 
lowers those  who  shall  perform  special 
work  and  enjoy  special  honors,  ver.  16 ; 
Acts  9  :  15  ;  10  :  41. 

11.  It  is  possible  for  sinners  to  be 
saved  at  any  period  of  life;  but  this 
should  not  lead  them  to  put  off  repen- 
tance till  old  age.  Notice  that  no  one 
was  called  to  labor  after  the  eleventh 
hour,  vers.  1-16. 

12.  How  wonderful  the  grace  and  com- 
passion of  Jesus,  and  his  willingness  to 
suffer,  as  exhibited  by  his  going  up  to 
Jerusalem  when  he  knew  what  was  to 
befall  him  there,  vers.  17-19 ;  Luke  12  : 
50 ;  Jolin  12  ;  27,  28 ;  Rom.  5  :  6. 

13.  Prejudice  and  a  false  education 
may  prevent  us  from  understanding  the 
teachings  of  Sci'ipture.  We  need  the 
enlightening  influence  of  the  Spirit  to 
fully  understand  tlie  plainest  doctrines 
of  the  Gospel,  vers.  17-19 ;  Luke  18 :  34 ; 
24:  45;  John  12:  16;  16  :  13. 

14  Parents  often,  through  ignorance 
and  pride,  seek  places  of  worldly  dis- 
tinction for  their  children,  which,  if  ob- 
tained, would  prove  very  injurious  to 
their  souls,  ver.  20. 

15.  Christians  are  too  prone  to  be  ac- 
tuated with  a  sjjirit  of  worldly  ambition. 
This  spirit  was  thrice  strikingly  exhibit- 
ed in  the  ease  of  the  disciples,  vers.  21, 
32,  24 ;  ch.  18  :  1 ;  Luke  22  :  24. 

16.  If  we  seek  the  highest  places  in 


Christ's  kingdom,  we  must  count  the 
cost,  knowing  that  they  are  attained 
only  through  the  deepest  humility  and 
suffering,  vers.  22,  23;  Acts  14  :  22; 
Rom.  8':  17;  2  Tim.  2  :  11,  12;  2  Cor.  1  : 
5-7 ;  Col.  1  :  24. 

17.  An  ambitious  and  domineering 
spirit  is  unbecoming  the  church  of 
Christ,  and  should  not  be  exercised 
among  its  membership,  ver.  25 ;  John 
13  :  13-17;  Rom.  12  :  10;  2  Cor.  1  :  24; 
James  3  :  1 ;  1  Pet.  5  :  3-.5 ;  3  John  9. 

18.  Humility  is  a  foundation  grace, 
and  is  necessary  to  true  usefulness,  vers. 
26,  27;  Luke  18,  14 ;  1  Pet.  5  :  5. 

19.  Christ's  suflerings  and  death  were 
vicarious  or  substitutional,  ver.  28 ;  Isa. 
53  :  10,  11 ;  Dan.  9  :  24-26;  John  10  :  11 ; 
2  Cor.  5  :  21 ;  Gal.  3  :  13,  14;  Tit.  2  : 
14 ;  Heb.  9  :  28 ;  Rev.  5  :  9. 

20.  Sinners  are  blinded  by  sin.  They 
do  not  spirituall}'  discern  Jesus  or  his 
truth,  ver.  30 ;  Jer.  5  :  21 ;  John  1  :  5 ;  1 
Cor.  2  :  14 ;  2  Cor.  3  :  15 ;  4:6. 

21.  Sinners  should  call  on  Jesus  to 
open  their  blind  eves,  ver.  30 ;  Ps.  119  : 
18;  Isa.  42  :  7;  Luke  4  :  18;  John  8  : 
12 ;  9  :  39 ;  2  Cor.  3  :  14 ;  Rev.  3  :  18. 

22.  Siimers  sliould  improve  present 
opportunities  while  Jesus  is  yet  gra- 
ciously near,  and  before  their  blindness 
becomes  forever  fixed,  ver.  30;  Isa.  .55: 
6 ;  Ps.  6.» :  3;  Isa.  44  :  18 ;  Acts  28  :  2.5- 
27. 

23.  They  who  are  seeking  spiritual 
siglit  will  meet  with  obstacles  and  op- 
position from  the  world ;  but  this 
sliould  only  excite  them  to  greater  im- 
portunitv,  lest  they  fail  of  a  cure,  ver. 
31 ;  Luke  11  :  5-10";  Acts  2  :  40. 

24.  The  sinner  has  no  plea  but  mercy 
for  the  sake  of  Jesus,  ver.  31 ;  Luke  18": 
13. 

25.  The  compassion  of  Jesus  is  in- 
finite. He  pauses,  as  it  were,  to  attend 
to  the  impoitunate  cry  of  the  sinner, 
ver.  32 ;  Mark  10  :  49. 

26.  The  seeker  after  Jesus,  as  well  as 
the  Christian,  should  come  to  him  with 
definite  requests,  vers.  32,  33 ;  Acts  8  : 
22;  Phil.  4  :  6. 

27.  Jesus  will  open  the  eyes  of  the 
blind  as  they  send  up  the  prayer  of 
faith,  ver.  34;  ch.  21,  22;  Isa.  29;  18, 
19 ;  Acts  9  :  11,  18. 

28.  They  who  are  made  to  spiritually 
see  will  follow  Jesus,  ver.  34 ;  Luke  14  : 
27;  John  15:  14. 


A.D.  30. 


MATTHEW     XXI. 


281 


XXI. 


Our  LorcCfi ])uhlic  entry  into  Jerusalem. 
AND  '  when  they  drew  nigh  unto  Jerusalem, 


and  were  come  to  Bethphage,  unto  '"  the  mount  of 


'  Mk.    11.   1;    Lk. 

19.  29:  John  12. 

12. 
"Zee.  14.4. 


CHAPTER   XXI. 

With  tliis  chapter  Matthew  beo:ins  his 
acfount  of  the  last  public  ministry  of 
Jesus  at  Jerusalem,  and  the  wiiidiug  up 
of  his  prophetic  ministrj'  on  earth.  Tlie 
six  days,  corresponding  remarkably  with 
tlie  si.\  days  of  creation,  whose  liistory 
is  al)out  to  be  narrated  form  an  era  in 
all  time  and  eternity ;  "  a  world  was  re- 
created, and  the  last  fearful  efforts  of 
the  rulers  of  its  darkness  met,  quelled, 
and  triumphed  over  for  evermore." 

1-11.  The  triumphal  entky  of  Je- 
sus INTO  Jerusalem,  Mark  11  :  1-11 ; 
Luke  19  :  29-44 ;  John  12  :  1,  12-19. 

1.  And  when.  John  sa3's,  "Jesus, 
six  days  before  the  Passover,  came  to 
Bethany."  The  isixdays  may  include,  or 
exclude,  both  the  day  of  his  arrival  at 
Bethany  and  the  day  of  the  paschal  sup- 
per; or  it  may  include  one  and  exclude 
the  other.  It  accords  better  with  later 
Greek  usage  to  include  the  former  and 
exclude  the  latter.  It  was  six  days  before 
the  Passover.  The  Passover  began  with 
the  evening  closing  the  fourteenth — that 
is,  the  tifteenth — day  of  Abib  (Exod. 
12  :  2 ;  13  :  4 ;  Lev.  23  :  5,  6),  or  Nisan, 
as  the  month  was  afterward  called  (Esth. 
3  :  7).  Six  days  before  would,  therefore, 
be  the  ninth  ;  and  as  Jesus  was  crucified 
on  Friday,  the  day  which  began  with  the 
paschal  supper,  his  arrival  at  Bethany 
must  have  been  on  the  Saturday  pre- 
vious. We  can  not  suppose,  however, 
that  Jesus  and  his  company  would  have 
traveled  from  Jeiicho  on  the  Jewish  Sab- 
bath. We  must,  therefore,  conclude 
that  they  performed  their  journey  on 
Friday.  It  is  possible  that  they  were  too 
late  to  arrive  at  Jerusalem  before  the 
Sabbath,  which  l)egan  at  sunset  on  Fri- 
day; and  that,  therefore,  they  tarried  near 
the  Mount  of  Olives,  and  observed  the 
day  quietly  in  their  tents.  At  the  same 
time  Jesus  could  have  gone  to  Bethany, 
arriving  there  at  sunset,  or  a  little  after, 
on  Friday  evening,  and,  after  spending 
the  Sabbath  witli  Mary,  Martha,  and 
Lazarus,  could  have  rejoined  the  com- 
pany on  Sunday,  and  with  them  entered 
Jerusalem. 

Unto  Jerusalem,  The  goal  of 
their  journey,  on  their  route  from  Jeri- 


cho. On  Jerusalem,  see  on  eh.  2  :  1. 
Bethphage.      Mark    and   Luke    say, 

"To  Bethpliage  and  Bethany,"  implying 
that  the  two  places  were  near  to  each 
other.  The  former  name  means  the 
2)lace  of  figs;  the  latter,  according  to 
some,  the  place  of  (latex  ;  but  according  to 
others,  the  place  of  sorrow.  The  site  of 
Bethphage  is  unknown.  According  to 
Mark  (11  :  1),  where  the  places  seem  to 
be  named  from  west  to  east,  Bethphage 
Avould  appear  to  be  between  Jerusalem 
and  Bethany.  But  according  to  Luke 
(19  :  29),  Bethphage  would  seem  to  have 
been  reached  before  Bethany  in  the 
journey  from  Jericho,  and  hence  a  little 
east  of  Bethany.  Hence  it  is  better  to 
suppose  that  the  direct  route  from  Jeri- 
cho passed  through  Bethphage,  and  not 
through  Bethany,  a  little  south  and  west 
of  the  latter;  so  that  those  traveling 
from  Jericho  would  come  to  Bethphage 
tirst,  and  would  turn  ofl'  from  thence  to 
Bethany,  if  they  should  desire  to  visit 
that  place.  See  further,  on  this  verse 
and  the  next. 

The  Mount  of  Olives.  Literally, 
The  Mount  of  the  OUres,  being  descriptive 
of  the  olive  trees  which  grew  thereon. 
Olive  trees  still  grow  there,  but  less 
thickly  than  of  old.  Compare  2  Sam. 
15  :  30;  Neh.  8  :  15;  Ezek.  11  :  23; 
Zech.  14  :  4.  It  is  also  called  Olivet 
(Acts  1  :  12),  a  place  set  with  olives,  an 
olive-yard.  This  mount  is  the  high  ridge 
east  of  Jerusalem,  and  parallel  to  the 
city,  and  separated  from  it  by  the  valley 
of  the  Kidron.  The  top  is  notched  with 
three  summits,  the  middle  one  of  which 
is  the  highest,  being  about  2600  feet 
above  the'Moditcrranean,  560  feet  above 
the  bed  of  the  Kidron,  200  feet  above 
the  highest  part  of  the  city,  and  about 
half  a  mile  from  the  city  wall.  The 
southern  summit,  which  is  lower  than 
the  other  two,  is  called  the  "  Mount  of 
OfTense,"  and  also  "Mount  of  Corrup- 
tion," because  Solomon  and  some  of  the 
later  kings  defiled  it  by  idolatrous  wor- 
ship. Three  paths  lead  over  the  Mount 
of  Olives,  the  middle  one  directly  to  Be- 
thany, wiiich  is  situated  on  the  eastern 
slope.  The  one  further  to  the  south 
passes  a  little  to  the  right  of  that  vil- 
lage, and  is  the  road  to  Jericho.    Geth- 


282 


MATTHEW    XXI. 


A.D.   30. 


Olives,  then  sent  Jesus  two  disciples,  saying  unto 
them.  Go  into  the  village  over  against  you,  and 
straightway  ye  shall  find  an  ass  tied,  and  a  colt 
with  her  :  loose  them,  and  bring  them  unto  me.  And 
if  any  man  say  aught  unto  you,  ye  shall  say.  The 
Lord  hath  need  of  them ;  and  straightway  he  will 
send  them.  All  this  was  done,  that  it  might  be 
fulfilled  which  was  spoken  by  the  prophet,  saying, 


semane  laj'just  at  the  western  foot  of 
Olivet. 
Jesus  sent  two  disciples.     Who 

we  are  not  informed.  Compare  Mark 
14  :  13  and  Luke  32  :  8.  Sunday  morn- 
ing had  come.  The  company  prepare  to 
enter  Jerusalem.  They  are  increased  by 
a  great  multitude,  who  had  come  up  to 
the  feast,  and  had  heard  that  Jesu.s  was 
coming  to  Jerusalem,  John  Vl  :  9-13. 

3.  The  village  over  against  you. 
Bethphage.  Abcjut  one  third  of  a  mile 
west  of  Bethany,  and  about  two  hun- 
dred yards  to  the  south  of  the  road,  is  au 
ancient  site.  It  is  separated  from  Be- 
thany by  a  low  ridge  and  a  deep  glen. 
If  this  site  marks  the  position  of  Beth- 
phage,  then  Jesus,  on  gaining  the  top  of 
this  low  ridge,  was  jilst  opposite  to  that 
place,  and  could  say,  "Go  into  the  vil- 
lage over  against  you." — J.  L.  Porter, 
AkTiinder'' ii  Kitlo\s  Ci/clo. 

An  ass  tied,  and  a  colt  with  her. 
The  otlier  Evangelists  speak  only  of  the 
colt,  and  Mark  and  Luke  add, "  Whereon 
never  man  sat,"  a  fact  which  especially 
showed  its  fitness  for  a  religious  use,  be- 
ing ceremonially  pure  and  unblemished, 
Deut.  31  :  3.  The  colt  only  was  needed, 
and  the  ass  would  naturally  follow. 
The  other  Evangelists  do,  therefore,  no 
violence  to  truth  in  speaking  only  of  the 
colt.  Matthew  has  occasion  to  speak 
of  both  the  ass  and  colt,  as  he  is  about 
to  show  a  remarkable  fultillment  of  pro- 
phecy, wherein  both  animals  are  men- 
tioned. 

3.  Say  aught  unto  you.  Make 
any  objection,  or  ask  you  why  you  loose 
the  ass  and  colt.  Thus,  according  to 
Mark,  "  Certain  of  those  that  stood 
there,"  and  according  to  Luke,  "  The 
owners  thereof,"  did  question  them 
when  they  were  loosing  the  colt.  The 
owners  may  have  been  a  man  and  his 
sons,  the  members  of  a  family,  to  whom 
the  ass  and  colt  belonged.  The  Lord 
hath  need.  Lord  may  refer  to  the 
Lord  Jehovah,  or  to  Jesus  as  the  King 


Messiah.  Compare  Mark  1:3;  5  :  19 ; 
13  :  20.  The  two  meanings  really  unite 
in  Jesus ;  he  was  both  Jehovah  and 
Christ.  Compare  Acts  3  :  3(3.  What  the 
owners  would  understand  by  the  expres- 
sion is  another  question  from  what  was 
the  full  meaning  in  the  mind  of  Jesus. 
They  most  probably  understood  that  Je- 
sus, as  the  Messiah,  wanted  the  beasts 
for  a  temporary  use  in  the  Lord's  ser- 
vice. They  were,  probablj',  acquainted 
with  Jesus,  and  quite  likely  joined  the 
multitude  in  shouting,  Hosanna  to  the 
Son  of  David.  Tlieir  friendliness  to  him, 
and  their  willingness  to  accommodate 
him,  is  evident  from  the  declaration  of 
Jesus,  "  And  straightway  he  Avill 
send  them."  All  this  was  divinely 
arranged.  Jesus  knew  that  he  was  per- 
fectly welcome  to  the  use  of  these  ani- 
mals. As  the  King,  Messiah,  he  could 
claim  their  service.  Compare  1  Sam.  8  : 
10.  As  Jehovah,  they  were  his,  Ps.  50  : 
10.  The  singular  number  he  refers  to 
any  one  who  might  say  aught,  and  really 
decides  nothing,  as  to  whether  the  ani- 
mals were  owned  by  one  or  more.  Prac- 
tically, all  difficulty  is  solved  by  suppos- 
ing a  man  and  his  sons,  or  family,  as  in- 
terested in  the  property. 

4.  Matthew  and  John  refer  to  the 
event  as  a  fultillment  of  prophecy,  which 
reveals  a  marked  characteristic  of  the 
Gospel  of  the  former.  See  on  ch.  13  : 
17.  Jesus  did  this  in  order  that  pro- 
phecy might  be  fulfilled;  but  back  of 
prophecy  there  was  a  reason  for  what  he 
did.  The  time  had  come  for  him  io 
claim  and  receive  Messianic  honors,  and 
this  he  could  not  well  do  on  foot  in  a 
procession.  He  therefore  rides  in  tri- 
umph. The  act  itself,  riding  in  triumph 
into  Jerusalem  on  a  colt  of  an  ass,  was 
significant,  appropriate,  and  suited  to 
the  nature  of  Christ's  kingdom.  The 
horse  was  an  animal  of  pride  and  war, 
the  ass  of  humility  and  peace.  Thus  Je- 
sus publicly  claimed  and  received  honors 
as   the   Messiah;   yet  not  as  a  proud. 


A.D.  30. 


MATTHEW    XXI. 


283 


Ps.  2.  6;  Jer.  23. 
5  ;  Zee.  9.  9  ; 
Matt.  11.  29. 


5  °  '  Tell  ye  the  daughter  of  Sion,  Behold,  thy  King 
Cometh  unto  thee,  meek,  and  sitting  upon  an  ass, 
and  a  colt  the  foal  of  an  ass.' 

6  "  And   the    disciples    went,    and    did    as    Jesus 

7  commanded  them,  and  brought  the  ass,  and  the 
colt,  and  p  put  on  them  their  clothes,  and  they  set   ^  ^  ^*  ^-  ^-^^ 


'  Mk.  11.  4. 


worldly  monarch,  but  as  the  Prince  of 
Peace.  His  meekness  and  lowliness  in 
thus  entering  Jerusalem  was  in  harmony 
with  the  nature  of  his  kingdom,  and  in- 
consistent witli  tlie  views  of  some  ra- 
tionalistic interpreters,  that  Jesus  really 
designed  to  head  a  military  movement, 
and,  delivering  the  Jews  from  the  Ro- 
man yoke,  become  a  temporal  monarch. 
How  unfounded  the  last  supposition  is, 
appears  from  the  facts  that  the  multi- 
tude was  without  amis,  and  that  the 
Roman  authorities  failed  to  take  auj-  no- 
tice of  the  triumphal  procession  as  in 
any  degree  wrong  or  disloyal.  Many  of 
the  ancient  interpreters  symbolized  the 
ass  and  the  colt.  Thus,  Justin  Martyr 
makes  the  former  to  represent  Judaism 
under  the  law  ;  and  the  latter,  untamed 
heathenism.  Chrysostom,  and  others 
likewise,  make  the  ass,  accustomed  to 
burdens,  a  sjTubol  of  the  synagogue  un- 
der the  yoke  of  the  law,  and  the  colt  of 
the  Gentiles,  as  untamed  and  unclean  be- 
fore Christ  sat  upon  them  and  sanctified 
them.  Lange  suggests  the  contrast  be- 
tween the  old  theocracy  and  the  young 
church.  But  such  allegorizing  specula- 
tions should  be  cautious]}'  received.  By 
the  prophet.  Tfirough  the  projiltd, 
Zechariah,  9  :  9.  The  fulfillment  of  this 
prophecy  did  not  occur  to  the  disciples 
at  the  time ;  but  they  understood  it  as 
fulfilled  in  Jesus  after  he  was  glorified, 
John  12  :  16.  The  language  of  the  pro- 
phet is  quoted  freely,  and  such  portions 
of  it  as  was  now  most  manifestly  ful- 
filled. With  the  first  clause  of  this  quo- 
tation compare  Isa.  62  :  11. 

5.  Daughter  of  Zion.  Zion  was 
that  part  of  Jerusalem  where  David,  and 
the  kings  after  him,  dwelt.  Zion  here 
represents  Jerusalem  and  its  inhabitants. 
Spiritually,  it  represented  the  pious  part 
of  the  Jewish  people.  Meek  and  sit- 
ting, etc.  Rather,  Me£k  and  mounted 
on  an  ass.  His  meekness  and  gentle- 
ness is  shown  by  his  being  mounted  on 
an  animal  used,  not  in  war,  but  in  the 
peaceful  pursuits  of  life.  And  a  colt. 
More  exactly,  And  upon  a  colt ;  which  is 
explanatory  of   the   clause  preceding. 


showing  what  the  ass  was  on  which  ha 
rode,  and  might  be  rendered.  Yea,  upon 
a  colt,  etc.  A  foal  of  an  ass.  Lite- 
rally, The  son  of  a  beaut  of  bnyden..  The 
ass  is  here  described  by  its  use  as  a 
bearer  of  biirdens,  and  was  doubtless 
thus  characterized  to  mark  the  more 
clearly  the  condescension  of  Jesus  in 
riding  upon  its  colt.  He  rode  not  upon 
the  horse,  which  the  Scriptures  invari- 
ably associate  with  the  idea  of  war  (Ex. 
15  :  21 ;  Ps.  76  :  6 ;  Prov.  'j1  :  31 ;  Jer. 
8:6);  nor  upon  the  king's  mule  (1 
Kings  1  :  33,  .38, 44) ;  but  upon  the  hum- 
ble, laboring  ass.  Not  upon  one  which 
had  been  kept  for  the  use  of  royalty ;  but 
upon  a  colt  of  one  which  was  used  in 
hard  labor,  and  for  the  carrying  of  bur- 
dens. The  ass,  however,  was  used  by 
persons  of  the  highest  rank.  Judges  5  : 
10 ;  10  :  4.  Besides,  the  kings  of  Israel 
were  forbidden  to  multiply  horses  to 
themselves.  Dent.  17  :  16. 

6.  The  disciples  went  and  did, 
etc.  Mark  (11  :  4-6)  relates  in  detail 
their  going  and  obtaining  the  colt. 

7.  Put  on  them  their  clothes. 
In  place  of  saddles  the  disciples  cast 
upon  them  their  outer  gamients  or  man- 
tles. They  set  him  thereon.  Ac- 
cording to  the  oldest  manuscripts,  and 
highest  critical  authorities.  He  sat  there- 
on. Both  animals  are  mentioned.  Mat- 
thew speaks  in  a  general  and  no  uncom- 
mon way,  putting  the  whole  for  a  part. 
It  is  a  foolish  cavil  to  make  the  Evan- 
gelist say  that  Jesus  rode  them  both  at 
once.  He  may  possibly  have  ridden 
them  alternately ;  but  this  is  not  the  ne- 
cessaiy  or  probable  meaning  of  the 
words.  Mark  and  Luke  are  more  ex- 
plicit in  speaking  of  the  colt  alone. 
Whether  the  ass  followed  by  natural  in- 
stinct, or  was  led  by  one  of  the  disciples, 
Jesus  equally  directed  both  animals,  and 
both  were  intended  for  his  use,  and  were 
in  his  service.  The  one  he  actually  rode ; 
the  other  formed  a  royal  relay,  but  was 
not  probably  needed  in  the  short  journey 
of  less  than  two  miles  into  Jerusalem. 

8.  A  very  great  multitude.  Ra- 
ther, Most  of  the  multitude,  in  contrast  to 


284 


MATTHEW    XXI. 


A.D.   30. 


8  A»»2.  thereon.     And  a  very  great  multitude  spread    "i  Le.  23.  40 ;  John 
their    garments    in    the  way;   i   others    cut  down         "     ' 
branches  from  the  trees,  and  strewed  them  in  the 

9  way.  And  the  multitudes  that  went  before,  and 
that  followed,  cried,  saying,  "■  Hosanna  to  the  son 
of  David  !  ^  Blessed  is  he  that  comcth  in  the  name 
of  tlie  Lord !      Hosanna   in   the    highest  ! 

10      '  And  when  he  was  come  into  Jerusalem,  all  the 


Ps.  118.  ai-26. 
Ch.  23.  39. 


'  Mk.  11.  15;  Lk. 
19.  45;  John  2. 
13,  15. 


the  othem  who  strewed  the  branches  of 
pahii-trees  in  the  way,  John  11  :  13; 
Mark  11  :  8.  As  the  disciples  had  spread 
their  outer  garments  on  tlie  beasts,  so 
the  multitude  spread  theh-s  in  the  vmy. 
This  was  a  royal  honor,  •-'  Kings  9  :  13. 
Robinson  mentions  an  instance  wliich 
he  saw  in  Bethlehem,  when  the  people 
spread  their  garments  under  the  feet  of 
the  EngUsh  consul,  whose  aid  they  were 
imploring.  The  palm  branches  were 
symbols  of  joy  and  victory.  Lev.  ^3  :  40; 
Rev.  7  :  9. 

9.  That  went  before  and  that 
followed.  Probably  they  who  liad 
come  out  from  Jerusalem  to  meet  him 
went  before  him,  and  the  company  who 
liad  come  with  him  from  Jericho  fol- 
lowed behind  liim.  The  shouts  of  wel- 
come and  of  praise  doubtless  began  with 
the  disciples  around  Jesus,  and  was 
caught  by  the  multitude  before  and  be- 
hind. Compare  Mark  11  :  9;  Luke  19  : 
37.  Hosanna.  The  first  two  words 
of  Ps.  118  :  -'5.  A  Hebrew  phrase  of 
two  words,  meaning  save  now,  and  used 
in  triumpliant  acclamation  and  joyful 
greeting.  It  is  here  an  expression  of 
joy  and  of  triumpliant  gratulation,  in- 
cluding an  invocation  of  blessings  on 
Jesus,  the  royal  descendant  of  David, 
the  King-Messiah.  Compare  1  Kings  1  : 
34.  Son  of  David.  The  Messiah. 
See  on  ch.  9  :  27.  Blessed  is  he,  etc. 
From  Ps.  118  :  2-5,  26,  which  were  pro- 
jihetical  of  the  Messiah,  and  came  to  be 
appUed  to  him  by  the  Jews.  He  was 
the  one  that  was  to  come,  ch.  11  :  3. 
Compare  Heb.  10  :  37.  The  multitude, 
very  like,  uttered  tliese  words  respon- 
sively,  interspersed  with  Hosannas. 
Blessed,  favored  of  God  with  divine 
and  roj'al  honors.  In  the  name.  By 
the  authority,  and  as  the  ^lessiali  (the 
anointed)  of  Jehovah.  Hosanna  in 
the  highest.  Variously  understood  to 
nie.in  in  the  highest  strains,  or  in  the 
highest  regions,  that  is,  heaven.  The 
latter  may  mean  ratified  by  God  in  hea- 


ven, or  repeated  by  angels  in  heaven. 
The  general  idea  is ;  Let  our  hosannas 
be  in  the  highest  degree  realized,  re- 
sponded to,  and  ratitied  in  heaven.  The 
118th  Psalm,  according  to  Jewish  tradi- 
tion, was  one  of  the  psalms  sung  at  the 
Passover.  Luke  (19  :  37)  informs  us 
that  this  took  place  just  at  the  descent 
of  the  Mount  of  Olives,  that  is,  just  as 
he  began  to  descend  the  mount. 

It  is  probable  that  thus  early  all  the 
open  ground  near  the  city,  including  the 
sides  of  Olivet,  were  being  occupied  with 
the  tents  and  temporary  structures  of 
the  multitude,  wlio  were  assembling 
from  all  parts  of  the  country  to  cele- 
brate tlie  Passover.  Joscphus  spealvs  of 
the  number  of  paschal  lambs  slain  as 
256,500,  and,  estimating  twelve  persons 
to  each  lamb,  we  have  about  three  mil- 
lions in  attendance.  Josepli.  Jewish  War, 
vi.  9,  3.     See  on  ch.  26  :  25. 

According  to  Luke  and  John  (12  :  17, 
18),  the  people  met  Jesus  with  these 
royal  lionors, "boldly  and  enthusiastically, 
because  of  the  miracles  they  had  seen,  and 
especially  because  of  the  raisingof  Laza- 
rus. Luke  also  adds  that  the  Pharisees 
wislied  Jesus  to  rebuke  the  applause ;  and 
also  that  Jesus,  when  he  came  near  and  be- 
held the  city,  wept  over  it.  He  proba- 
bly came  by  tlie  road  over  the  southern 
summit  of  the  Mount  of  Olives.  He  pro- 
ceeded in  the  descent  till  he  came  to  the 
spot  where,  it  is  said  by  travelers,  the 
whole  city  would  burst  into  view. 
While  the  multitude  continue  to  shout 
his  honors,  he  now  weeps  over  the  wick- 
ed and  unbelieving  city. 

10.  All  the  city  Avas  moved. 
The  lohole  city.  The  mass  of  the  people 
living  in  Jerusalem.  The  excitement 
was  great ;  it  spread  and  became  gene- 
ral. The  people  who  had  come  out  of 
the  city  to  meet  Jesus  were  composed 
mostly  of  those  who  liad  come  up  to  the 
feast,  John  12  :  13.  The  question,  Who 
is  this  ?  was  one  of  surprise,  not  neces- 
sarily implying  ignorance,  for  Jesus  was 


A.D.   30. 


MATTHEW     XXI. 


285 


"ch.    16.    13,     14; 

Lk.  7.  16. 
"  ch.   2.   23;  John 

6.  14;   7.  40;    9. 

17. 


11  city  was  moved,  saying,  Who  is  this?  And  the 
multitude  said,  "  This  is  Jesus,  ""  the  prophet  of 
Nazareth  of  Galilee. 

The  cleansing  of  the  temjde ;    the  curse  of  the  barren 
fig-tree. 

13       >' And  Jesus  went  into  the  temple  of  God,  and    ''Mk.  ll.  15;  Lk. 
cast   out   all   them   that   sold   and   bought  in  the      f^-if.  '  "^°'^"  ^' 


known  in  Jerusalem.  Compare  1  Sam. 
17  :  5.5,  58.  But  he  had  heretofore  en- 
tered the  city  quietly  and  on  foot ;  now 
on  an  ass  and  in  a  triumphal  procession. 
Notice  the  contrast  between  the  ques- 
tion and  the  acclamations  of  the  euter- 
inj;-  multitude.  The  people  of  tiie  city 
share  but  little  in  their  enthusiasm. 
There  may  have  been  something  of  scorn 
mingled  with  wonder. 

11.  This  is  Jesus,  the  prophet  of 
Nazareth.  According  to  the  oldest 
manuscripts,  Tim  is  the  itrophet  Jesits, 
from  Nazareth  of  Galilee.  The  multi- 
tude do  not  call  him  Messiah,  or  king, 
but  prophet,  in  their  answer  to  the  peo- 
ple of  Jerusalem.  They  had  been  an- 
nouncing him  as  the  Messiah,  and  this 
the  people  had  heard.  The  question 
was.  Who  is  this,  thus  coming  in  tri- 
umph, and  ]iroclaimcd  as  the  Son  of 
David,  the  Messiah?  And  the  answer 
distinguishes  him  by  his  name,  charac- 
ter, and  the  like.  He  is  the  prophet  Je- 
sus, so  well  known,  from  Nazareth  of 
Galilee.  See  verse  46 ;  Mark  6  :  15 ; 
Luke  7  :  16;  24  :  19.  There  was,  per- 
haps, some  provincial  and  local  pride  in 
the  answer. 

Mark  here  adds  that  Jesus  entered  the 
temple,  and,  having  looked  around  on  all 
things,  the  evening  being  come,  he  went 
out  to  Bethany  with  the  twelve.  Com- 
pare John  r~*  :  36.  Here,  too,  should 
come  in  John's  account  of  certain 
Greeks  who  desired  to  see  Jesus,  John 
12  :  20-36.  It  should  not  be  overlooked 
that  on  this  very  day  of  his  triumphal 
entrance  into  Jerusalem,  the  tenth  of 
Nisan,  the  paschal  lamb  was  set  apart 
for  its  offering  on  the  fourteenth,  Exod. 
12  :  3.  Thus  may  we  not  behold  in  the 
events  of  the  day  the  setting  a])art  of 
Jesus  the  great  and  true  paschal  lamb, 
preparatory  to  his  sacrifice '? 

13-17.  Jesus  in  the  temple  :  casts 
OUT  THE  TRAFFICKERS,  performs  mira- 
cles, and  defends  the  children  in  their 
ioyful  acclamations,  ?Iark  11  :  1S^19; 
Luke  19: 45, 46, 


13.  John  relates  a  similar  cleansing  of 
the  temple  at  the  first  Pa^soAcr  of  our 
Lord's  ministry,  three  years  bcl'oic  this, 
John  3  :  14-17.     It  was  appropriate  that] 
Jesus  should  thus  exercise  his  power  asi 
the   Messiah,  especially  at  the  opening: 
and  at  the  close  of  his  public  ministry.! 
It  betrays  great  folly  to  suppose  the  one 
related  by  John  to  be  identical  with  that 
related  by  the  other  Evangelists.    There 
certainly  would  have  been  no  unfitness 
in  Jesus  cleansing  the  temple  often  in-  , 
stead  of  only  twice.  The  reason  why  the  ' 
first  three  Evangelists  (iniitted  the  first 
cleansing,  is  doubtless  found  in  the  fact 
that  it  took  place  lief  ore  the  opening  of 
his  Galilean  ministry,  which  forms  the 
principal  subject  of  their  Gospels.  John, 
however,  gives  an  account  of  it,  because 
he  supplemented  the  other  Gospels,  and  • 
gives  principally  the  Judean  ministry  of  \ 
Jesus,  paying  special  attention  to  that  ] 
portion  of  his  ministry  in  Judea  before  i 
the  imprisonment  of  John,  and  the  com-  i 
mcnccment  of  his  ministry  in  Galilee. 

From  Matthew's  account,  it  would 
seem  that  the  cleansing  of  the  temple 
took  place  on  the  day  of  our  Savior's 
triumphal  entry  into  the  city,  and  with 
it  the  general  account  of  Luke  would 
seem  to  agree.  But  Mark  is  very  explicit, 
in  relating  that  upon  that  day  j"^esus  went 
into  the  temple  and  looked  around  on 
all  things,  and  it  being  evening,  he  went 
to  Bethany,  and  that  the  next  day  he  re- 
turned, cursing  the  fig-tree  on  his  way, 
and  drove  out  "the  tradei-s  from  the  tem- 
ple. There  is  no  great  objection  to  sup- 
posing that  Jesus  drove  them  out  on  the 
afternoon  of  his  public  entry;  and  that, 
finding  others  there  the  following  day, 
he  repeated  the  act.  Yet  I  do  not  con- 
sider such  a  supposition  really  neces- 
sary. Matthew  often  groups  together 
things,  such  as  miracles,  discourses,  and 
circumstances,  without  strict  regard  to 
chronological  order.  Thus  here,  in  verses 
13-33  he  groups  together  certain  notable 
deeds  of  Jesus ;  and  then,  with  verse  23, 
begins  to  relate  his  teaching.  But  Mark. 


286 


MATTHEW    XXI. 


A.D.  30. 


temple,   and  overthrew  the  tables  of  the  ^  money-    '  Deu.  14.  24-26. 
changers,  and  the  seats  of  them  that  sold  *  doves ;    "  ^^- 1-  '^^^■ 


going  more  into  detail  in  relating  the 
doings  of  Jesus,  describes  the  expulsion 
of  the  traffickers  in  the  order  of  time. 

Temple  of  God.  The  word  here 
translated  temple,  denotes  sa'^recL  a  sac- 
red, consecrated  place,  and  is  applied  to 
the  whole  sacred  inclosure  of  courts  and 
buildings,  including  the  temple  in  its 
strict  and  proper  sense,  which  is  ex- 
pressed by  another  word  in  such  passa- 
ges as  ch.  23  :  35 ;  '27  :  .51.  The  temple 
stood  on  a  rocky  eminence,  the  hill  Mo- 
riah,  on  the  eastern  part  of  the  city, 
north-east  of  Zion,  from  which  it  was 
separated  by  a  valley.  Here,  it  seems, 
that  Abraham  was  about  to  offer  up 
Isaac  (Gen.  33  : 1, 2),  and  David  interced- 
ed for  his  people  at  the  threshiug-iloor 
of  Araunah,  2  Sam.  24  :  16-2.5;  2  Chron. 
3:1.  On  three  sides  of  this  hill  walls 
of  huge  stone  were  built  up  from  the 
bottom,  and  filled  in  with  cells,  or  earth, 
60  as  to  form  a  large  area  on  which  to 
erect  the  temple.  These  walls  remain  to 
this  day,  and  in  some  places,  toward  the 
south,  are  stiU  sixty  feet  in  height.  The 
first  temple  was  buUt-  by  Solomon,  com- 
menced B.C.  1011,  and  finished  B.C.  1001; 
and  was  burned  down  B.C.  588.  The  se- 
cond temple  was  commenced  under  Ze- 
rubbabel  B.C.  53i,  and  completed  under 
Ezra  B.C.  516.  The  temple  of  Herod, 
which  might  indeed  be  styled  the  third 
temple,  since  it  was  the  rebuilding  and 
enlarging  of  the  second,  was  commenced 
about  fifteen  years  before  the  birth  of  Je- 
sus— about  B.C.  30  of  our  common  era, 
and  in  a  year  and  a  half  the  temple  proper 
was  finished  by  priests  and  Levites.  The 
out-buildings  "and  courts  required  eight 
years.  But  some  building  operations  con- 
tinued long  after  in  progress,  and  to  tliese 
the  Jews  had  reference  when  they  said. 
"  Forty-and-six  years  was  this  temple  in 
building,  John  2  :  20.  According  to  Jo- 
sephus,  the  whole  sacred  inclosure  was 
a  half-mile  in  circumference.  Many 
ancient  copies  omit  of  God. 

Tlie  temple  proper  consisted  of  two 
parts  ;  the  holy  of  holies,  containing  the 
ark,  the  lid  of  which  was  the  mercy-scat ; 
and  the  holy  place,  a  vail  separating  it 
from  the  holy  of  holies,  where  were  the 
golden  candlestick,  the  table  of  show- 
bread,  and  the  altar  of  incense.  Before 
the  door  of  the  temple  stood  the  great 
brazen    altar    of  burut    offerings,    and 


around  the  temple  was  a  court  or  inclo- 
sure, into  which  none  but  priests  might 
enter.  Descending  twelve  steps  was 
another  court,  inclosing  the  former, 
called  the  court  of  Israel,  into  which 
none  but  male  Jews  might  enter,  and  in 
front  the  court  of  women.  Around  these 
and  lower  still,  was  the  large  outer  court, 
inclosing  the  whole,  paved  with  varie- 
gated stone,  and  called  by  some  the 
Court  of  the  Gentiles,  where  Jews  and 
Gentiles  might  resort,  and  where  were 
exposed  for  sale  .animals  and  things  ne- 
cessary for  the  sacrifices  and  worship 
of  the  temple.  On  the  south  side  of 
this  outer  court  was  a  synagogue,  where 
religious  services  were  performed.  Here 
the  Jewish  doctors  might  be  questioned, 
and  their  decisions  were  heard  (Luke  2 : 
46) ;  here  Jesus  taught,  and  his  disciples 
daily  attended  Avith  one  accord,  Acts  2  : 
46.  Thus  each  inner  inclosure  rose  as  in 
terraces,  above  the  outer ;  and  the  tem- 
ple proper  was  situated  on  the  highest 
point,  toward  the  north-western  corner 
of  the  square,  and  could  be  seen  from 
the  city  above  the  surrounding  inelo- 
sures. 

The  front  of  the  temple  was  on  the 
eastern  side,  where  was  its  principal  en- 
trance, facing  the  Mount  of  Olives.  It 
was  built  of  'white  marble,  and  stones  of 
stupendous  size,  some  of  *hem  twenty- 
five  cubits  long,  eight  cubits  high,  aiid 
twelve  cubits  thick. 

Cast  out  all  them  that  sold  and 
bought. (fin  the  court  of  the  Gentiles 
was  the  teinple-market,  where  animals, 
oil.  wine,  and  other  things  necessary  for 
sacrifices  and  temple  worship,  were  sold. 
This  was  a  convenience  for  those  who 
came  to  worshii:).'  But  what  was  intended 
at  first  for  an  at'commodation  became  a 
source  of  gain  and  extortion,  of  noise  and 
confusion.  Jesus  casts  out  these  profane 
intruders;  they  were  doubtless  filled 
with  awe  before  him.  His  moral  power 
and  spiritual  authority,  as  the  Messiah, 
ruled  them  into  submission,  and  they  flee 
before  him.  "  Jerome  regards  this  ex- 
pulsion of  a  multitude  by  one  humble 
individual  as  the  most  wonderful  of  the 
miracles,  and  supposes  that  a  flame  and 
starry  ray  darted  from  the  eyes  of  the 
Savior,  and  that  the  majesty  of  the  God- 
head was  radiant  in  his  countenance." — 
P.  SCHAFF,  D.D. 


A.D.  30. 


MATTHEW     XXI. 


281 


13  and  said  unto  them,  It  is  written,  ''  '  My  house  shall 
be  called  the  house  of  prayer ; "  but  ye  have  made  it 
a  den  of  thieves.' 

14  **  And  the  blind  and  the  lame  came  to  him  in  the 
temple ;  and  he  healed  them. 

15  And  when  the  chief  jiriests  and  scribes  saw 
the  wonderful  things  that  he  did,  and  the  children 
crying  in  the  temjile,  and  saying,  Hosanna  to  the 


»■  Is.  56.  7. 
oJer.  7.   11;  Mk. 
11.17;  Lk.  19.46. 


"f  Is.  35.  5 :  AcU  3. 
1,  9. 


Money-changers.  These  changed 
at  a  premium,  often  a  very  exorbitant 
one,  tlie  current  coin  of  the  day,  wliich 
was  regarded  as  profane,  for  the  Jewish 
half-shekel,  the  yearly  temple  tribute. 
See  on  ch.  17:  34.  Some  made  donations 
to  the  treasury  (Luke  21  :  1,  3);  and 
others  who  came  to  the  Passover  proba- 
cy paid  their  tribute,  which  became  due 
in  the  month  Adar,  answering  to  parts 
of  February  and  March.  The  Jews  of 
Palestine,  and  especially  those  who  were 
dispersed  abroad,  were  under  the  neces- 
sity of  exchanging  the  Greek  and  Roman 
coin,  which  they  used  for  the  common 
purposes  of  trade,  but  not  for  their  sac- 
red purposes.  Money-changers  were  a 
convenience  and  a  necessity;  but  they 
were  dishonest  in  their  exactions,  prac- 
ticed extortion,  and  violated  the  law, 
Deut.  23  :  19,  20.  Jesus  overturned  also 
the  seats  of  the  sellers  of  doves.  The 
poor  were  allowed  to  offer  doves  in  sac- 
rifice, instead  of  a  lamb,  Lev.  5:7;  12  : 
8 ;  14  :  22 ;  Luke  2  :  34. 

13.  And  said.  A  new  sentence  com- 
mences here.  And  he  said.     It  is  Avrit- 
ten.    Jesus  appeals  to  the  Holy  Scrip- 
tures as  of  divine  authority.    He  quotes 
freely  Isa.  56  :  7  and  Jer.   7  :  11,   and 
unites  them  together,  doing  no  injustice 
to  their   meaning.    My  house.    The 
temple  is  represented  as  God's  earthly 
dwelling-place.     House    of   prayer. 
Mark  (11  :  17)  adds  the  quotation,  "  for 
all  nations;"  for  Gentiles   as  well  as 
Jews.    Prayer  is  a  principal  part  of  Avor- 
Bhip,  1  Kings  8  :  33,  35,  38,  etc. 
Ye    have   made    it    a    den    of 
J  thieves.     More  correctly.  Ye  make  it  a 
/  de7i  of  robbers.     lu  contrast  to  a  house  of 
I  prayer  is  a  den,  cave,  or  cavern,  where 
I  robbers  often  resort,  a  den  of  7-obbers. 
The  word  here  translated  thieves  means 
robbers,  those  who  seize  what  does  not 
belong  to  them,  openly  and  by  violence, 
and  is" stronger  than  the  Greek  word  for 
thief,  which  means  one  who  takes  what 
is  another's,  by  fraud,  and  in  secret.  The 
latter  word  is  always  translated  thief,  in 


our  common  version ;  but  the  former  is 
unfortunately    translated    thief    eleven 
times,  and  correctly,  robber,  only  four 
times,  John  10  :  1,  8 ;  18  :  40 ;  2  Cor.  11 : 
20.     These  tw  o  words  are  used  together 
in  John  10  :  1, 10,  where  their  meanings 
may  be  compared.     Jesus  tluis  rebukes 
their    open   dishonest}'  and   extortion, 
wliich  presents  a  marked  ditference  from 
his  former  cleansing  the  temple,  when 
he  reproved  the  unbecoming  introduc- 
tion of  worldly  business,  John  2  :  16.  ■. 
This  court,  where  Gentiles  might  pray,  \ 
.they  had  turned  into  a  place  of  dishonest  J 
^lin  and  open  fraud.  >-^ 

"^Thus  began  to  be  fulfilled  the  prophe- 
cy of  Malachi  (3  : 1-3).  Jesus,  the  Lord 
Messiah,  suddenly  came  into  his  temple, 
and  began  the  work  of  purification.  Ac- 
cording to  the  prophecy  of  John  tlie 
Baptist  (ch.  3  :  12),  his  "fan  was  in  his 
hand,"  and  he  wielded  it  in  separating 
the  precious  from  the  vile,  and  in  re- 
forming the  abuses  of  his  house.  Com- 
pare Isa.  4  :  2-4. 

14.  Jesus  now  exercises  his  power  as 
the  Messiah  in  working  miracles  in  the 
temple.  Having  driven  out  the  profane 
intruders  from  the  court  of  the  Gentiles, 
he  very  appropriately  turns  it  into  a 
proper  use,  and  performs  deeds  of  mercy. 
Such  deeds  were  surely  equally  becom- 
ing the  temple  as  the  Sabbath,  ch.  12 :  13. 
All  was  peace  and  quiet;  men  could  wor- 
ship God,  the  diseased  could  come  for 
healing,  and  little  children  could  shout 
forth  ins  praise.  . 

15.  And  the  chief  priests.  Rather,  ' 
But  the  ch  kf  prif'.'itti.  Matthew  turns  to 
notice  the  conduct  of  the  chief  priests 
and  scribes,  the  leading  members  of  the 
Sanhedrim,  in  striking  contrast  to  the 
hearty  and  enthusiastic  expressions  of 
the  multitude,  echoed  by  the  children. 
Wonderful  things.  Literally,  theuon- 
ders,  which  he  did  in  the  temple,  such  as 
casting  out  the  profane  traffickers,  the 
healing  the  lame  and  blind,  and  exercis- 
ing his  power  as  the  great  Refonner,  the 
Messiah.    Hosanna,  etc.    See  on  verpg 


288 


MATTHEW    XXI. 


A.D.   30. 


16  son  of  David ;  they  were  sore  displeased,  and  said 

unto  him,  Hearest  thou  what  these  say  ?     And  Jesus  e  pg  §  .^.  j  e^r. 

saith  unto  them,  Yea;  have  ye  never  read,  "  "Out  l.  2T-2». " 

of  the  moutli   of    babes   and   sucklings  thou  hast  '  Jl""- *>.  8 ;  Hos.  a 

17  perfected  praise's'     ''And   he  left  them,  and  went  e  Mk.  ii.  ii ;  Joim 
out  of  the  city  into  ?  Bethany  ;  and  he  lodged  there.  ,,  ilj,^?; 

18  ''Now  in  the   morning  as   he  returned  into  the  4.15.   '     '     ^^' 


9.  Sore  displeased.  Tliey  were  in- 
digaaut,  mucu  displeased  with  what  they 
saw  and  heard.  They  saw  that  Jesus  was 
assuming  somethiug  lilvc  Messianic  au- 
thority, that  his  miracles  would  tend  to 
contirm  it  in  the  minds  of  the  people, 
and  indeed  that  the  children  echoed  but 
the  sentiments  of  his  followers,  and 
many  of  the  people.  They  hated  the 
light,  and  were  especially  displeased  that 
children  should  be  its  propagators. 

16.  Hearest  thou  what  these  say  ? 
Dost  tiiou  hear  these  children  greeting 
thee  with  their  joyful  and  prayerful  ac- 
clamations as  the  Son  of  David,  the 
Messiah  ?  They  would  indeed  disapprove 
of  fully  grown  people  thus  bestowing 
on  him  divine  and  royal  honors,  as  tlie 
Pharisees  did  on  his  triumphal  entry 
(Luke  19  :  39) ;  but  especially  so  in  chil- 
dren, whom  they  regarded  as  too  young 
and  incompetent  for  such  utterances. 

Yea,  I  hear  them,  and  approve  what 
they  do,  and  indeed  it  is  according  to  the 
declamtion  of  Scripture.  Have  ye 
never  read  ?  The  quotation  is  from 
Ps.  8 :  2.  This  Psalm  is  elsewhere  quoted 
in  the  New  Testament,  and  applied  to 
Chri4,  1  Cor.  15 :  37  ;  Heb.  2 :  6.  It  had 
a  deep  typical  fuUillment  in  Christ,  as 
the  highest  and  greatest  representative 
of  perfect  human  nature.  See  on  ch.  1 : 
2o.  Babes  and  sucklings.  The  first 
of  those  should  be  referred  to  young 
children  in  distinction  from  nursing 
babes,  the  meaning  of  the  second  word. 
Such  is  the  plain  meaning  of  the  Psalm- 
ist in  the  Hebrew.  God  was  glorified  by 
young  and  infant  voices.  Perfected 
praise.  This  should  be  translated,  T/ton 
hast  prepared  praise,  as  the  verb  is  trans- 
lated in  Heb.  10  :  5 :  "A  body  hast  thou 
prepared  for  me."  The  quotation  is  from 
the  Septuagint  version,  and  hence  we 
have  praise  for  the  Hebrew  strength, 
which  also  means,  sometimes,  glonj, 
pram,  Ps.  29  :  1;  Isa.  12  :  2.  What  the 
Psalmist  says  is  ordained  out  of  the 
mouth  of  babes  and  sucklings  is  surely 
the  strength  of  utterance  ancl  of  praise. 


God  was  glorified  by  them.  The  mean- 
ing, therefore,  of  the  original  Hebrew 
and  the  Greek  quotation  is  tlie  same — 
the  latter  really  explanatory  of  t!ie  for- 
mer. The  idea  is.  If,  as  the  Scriptures 
declare,  God  has  prepared  praise  for 
himself  from  tlie  moutli  of  children, 
surely  you  should  not  be  displeased  with 
these  children,  nor  should  I  rebuke 
them  for  their  hosanna  to  the  Son  of 
David, the  Messiah,  God's  representative. 

17.  Bethany  signifies,  according  to 
some,  pUMv  of  dates,  but  according  to 
others,  lioit-ie  of  the  afflicted,  and  was  a 
village  two  miles  south-east  of  Jerusa- 
lem. It  is  closely  associated  with  the 
last  days  of  our  Savior's  life.  Here  he 
raised  Lazarus ;  here  he  spent  the  nights 
of  tlie  passion-week,  visiting  the  houses 
of  Martlia  and  Mary  and  of  Simon.  It 
is  now  known  by  the  name  El-Azariijeh, 
derived  from  Lazarus,  a  miserable  village, 
of  some  twenty  families,  situated  on  tlie 
eastern  slope  of  Olivet,  about  a  mile 
from  the  summit.  Jesus  went  forth 
from  Jerusalem,  which  at  this  time  was 
full  of  people,  and  passed  the  night  with 
his  friends  at  Bethanj'.  This  is  supposed 
to  be  the  visit  to  Bethany  mentioned  in 
Mark  11  :  11,  just  after  his  triumphal 
entry  into  Jerusalem.  If  so,  then  it 
seems  to  be  mentioned  to  introduce  the 
cursing  of  the  lig-tree  the  following 
morning.  If,  however,  Monday  night 
be  meant,  following  the  cleansing  of  the 
temple,  then  the  Evangelist  goes  back  to 
relate  what  occurred  on  the  morning  of 
that  day,  implying  that  he  had  spent  the 
previous  night  out  of  the  city.  And 
then  he  goes  on  to  notice  the  cursing 
and  the  withering  of  the  fig-tree,  the  first 
of  which  occurred  one  day,  and  the  se- 
cond the  next  day,  Mark  11  :  1-2.  14,  -^O. 
This  instance  shows  how  Matthew  oiften 
arranges  his  facts  according  to  their  re- 
lations, rather  than  according  to  their 
chronological  order. 

18-22.  The  curse  of   the   bakkek 
FIG-TREE,  Mark  11  :  12-14,20-26. 

18.  In  the  morning.  The  early  mora- 


A.D.    30. 


MATTHEW    XXI. 


289 


19  city,  he  hungered.     '  And  when  he  saw  a  fig-tree  in    '  Mk.  il.  13. 
the  way,  he  came  to  it, ''  and  found  nothing  thereon,    "  is'^^'e^l'ip^"' 
but  leaves  only,  and  said  unto  it,  '  Let  no  fruit  grow      3. 5 ;  Tit.  1.  le. 


ing,  between  daybreak  and  sunrise.  This 
was  the  morning  after  his  triuniplial  en- 
try, Mark  11 :  li.  Some  suppose  that  lie 
luid  passed  the  night  in  tlie  open  air,  in 
solitude  and  prayer ;  and  that  hence  he 
was  hungry.  He  probably  did  not  take 
breakfast  at  Bethany.  His  leaving  at  so 
early  an  hour  showed  the  ardor  with 
which  he  returned  to  his  work  at  Jerusa- 
lem. He  had  a  work  of  God  to  perform 
(John  9:4);  he  must  exhibit  his  Mes- 
sianic power  and  authority  over  the  in- 
animate creation  and  in  the  realm  of  na- 
ture, as  he  was  about  to  exercise  it  over 
the  bodies  and  souls  of  men  in  the  tem- 
ple. He  hungered  ;  it  was  real  hunger. 
It  was  but  following  the  inclination  of 
liii  appetite  to  go  to  the  lig-tree,  which, 
by  its  leaves,  gave  signs  olfruit,  though 
he  knew  no  fruit  was  thereon.  But  such 
was  the  divine  plan.  His  hungering  was 
a  part  of  his  humiliation.  Thus  he  be- 
came perfect  through  sufferings,  and 
able  to  sympathize  with  his  followers  in 
every  trial.  But  since  the  tree  was  fruit- 
less," he  found  food  in  doing  the  wiU  of 
his  Father,  Jolm  4  :  34. 

19.  A  fig-tree.  LiteraWy,  oiie  Jig-tree, 
a  single  or  solitary  one.  The  expression, 
however,  according  to  later  Hebrew  and 
Arainajan  usage,  is  equivalent  to  a  Jiff- 
tree.  It  was  doubtless  alone,  as  it  is 
spoken  of  as  in  the  way,  by  the  road- 
side, its  branches  jirobably  extending 
over  the  beaten  path.  The  fig-tree  ■was 
one  of  the  most  common  and  valuable 
trees  of  Palestine,  and  was  a  sj'mbol  of 
peace  and  plenty,  1  Kings  4  :  i5.  Its 
,  fruit  begins  to  appear  before  the  leaves, 
and  witliout  any  visible  blossoms.  The 
Bible  never  s])eaks  of  its  blossoms, 
though  it  has  them  hidden  in  the  corolla. 
The  passage  in  Hab.  3  :  17  sliould  read, 
"  Although  the  fig-tree  should  not  bear," 
instead  of  "blossom."  The  early  fig 
ripened  in  June,  the  summer  fig  in  Au- 
gust, and  a  later  fig  sometimes  hung 
upon  the  trees  all  winter.  The  fresh 
fruit  is  shaped  like  a  pear,  and  whether 
fresh  or  dried,  is  greatly  iirized. 

Nothiiisf  thereon  but  leaves  only. 
Having  leaves,  it  was  natural  to  expect' 
fruit  of  some  size,  since  the  fruit  iK'gins 
to  form  before  the  leaves  are  pui  forth. 
But  he  found  the  leaves  premature  and 
25 


unnatural ;  for  Mark  says,  "  The  time  of 
figs  was  not  yet, ' '  that  is,  "  it  was  not  the 
time  or  season  of  figs."  By  its  leaves 
it  gave  promise  of  what  it  had  not.  And 
the  curse  that  follows  was  pronounced 
upon  it  not  merely  because  it  was  bar- 
ren, but  because  it  had  leaves  and  vet 
was  barren ;  its  signs  were  false,  its  ap- 
pearance deceptive.  It  was  thus  an  em- 
blem of  the  hypocrite,  and  particularly 
of  the  Jewish  people,  with  their  high 
professions,  their  show  of  ritual  and  for- 
mal worship,  without  the  fruits  of  righ- 
teousness, Jer.  'i  :  21 ;  Luke  13  :  6-9.  The 
Jews,  indeed,  alone,  among  the  nations, 
professed  to  be  the  worshipers  of  Jeho- 
vah, but  they  were  barren  of  fruit. 

Let  no  fruit  grow.     Skeptics  have 
ca\ile(lat   the  de:^tl■uetion  of  property. 
But  the  fig-tree  was  by  the  wayside,  and 
probably  the  property  of  no  one.     It 
belonged,    however,    to    Jesus,  in    the 
highest  sense,  and  he  could  do  as  he 
pleased  with  his  oMn,  ch.  20  :  15.    It  was 
barren,  and  worse  than  useless;  for  it 
might  mock  the  hungry  traveler  as  it 
had  him.     It  grew,  existed,  and  was  de- 
stroyed, that  the  work  and  glory  of  God 
migiat  be  manifested  through  it  (John  9: 
2—4),  that  Jesus  might  show  his  power 
as  the  Messiah  overthe  material  world, 
and  that  the  faith  of  his  disciples  might 
be  strengthened,  and  they  prepared  for 
the  trials  and  work  before  them,  John 
11 : 4, 15.  Jesus  knew  what  he  was  about 
to  do ;  all  the  circumstances  occurred 
according  to   the    divine   arrangement. 
The   fig-tree,  and  its  destruction,  may 
also  be  regarded  as  a  symbol  of  the  sp>i- 
ritual  condition  and  end  of  the  Jewish 
nation,   and    of   hypocrites   in  general. 
The  only  other  destruction  of  property 
connected    with    our    Lord's    ministiy 
were  the  swine.     See  on  eh.  8  :  32.    It  is 
worthy  of  notice  that  he  symbolized  liis 
judgments  on  the  disobedient  and  un- 
fruitful with  only  one  miracle,  and  that 
on  a  senseless  tree;  while  in  numberless 
miracles  for  the  good  of  men,  he  showed 
forth  the  mercies  and  blessings  of  his 
salvation.     Compare  the  parable  of  the 
fig-tree,  Luke  13  :  6;  and  notice  the  fact 
that  it  is  only  the  fruitless  or  barren  fig- 
tree  that  is  brought  prominently  forward 
in  the  New  Testament,  in  these  two  in- 


290 


MATTHEW     XXI. 


A.D.   30. 


And  presently  the   '  Heb.  6.  8. 
And  when  the  disciples   "Mi^-li-^O. 


on  thee  henceforward  forever, 
30  tig  tree  withered  away 

saw  it,  they  marveled,  saying,  How  soon  is  the  fig 

21  tree  withered  away  !  Jesus  answered  and  said  unto 
them,  "Verily  I  say  unto  you,  "  If  ye  have  faith,  and 
"  doubt  not,  je  shall  not  only  do  this  which  is  done 
to  the  fig-tree,  p  but  also  if  ye  shall  say  unto  this 
mountain.  Be  thou  removed,  and  be  thou  cast  into 

22  the  sea  ;  it  shall  be  done.  And  i  all  things,  whatso- 
ever ye  shall  ask  in  jjrayer,  believing,  ye  shall  re- 
ceive. 

The  authority  of  Jesus  questioned  ;  his  question  in  reply, 
respecting  the  authority  of  John  the  Baptist;  parable 
of  the  two  sons. 

23  '  AND  when  he  was  come  into  the  temple,  the 


°  ch.  17.  20. 

°  Jam.  1.  6. 

p  1  Cor.  13.  2. 

1  ch.  7.  7 ;  Mk.  11. 

24;     Lk.    11.   9; 

John  14.  13;  15. 

7 ;  Jam.  5.  16 ;  1 

Jno.  3.  22  ;  5.  14, 

15. 


Mk.  11.  27:  Lk. 
20.  1. 


stiinces,  and  iu  each  used  as  a  sj^mbol  of 
evil. 

Presently— withered.  So  soon  as 
the  curse  was  prouoiiiiced,  it  began  to 
wither;  the  sap  immediately  ceased  to 
flow,  and  the  withering  soon  began  to 
appear. 

20.  When  the  disciples  saw  it. 
From  Mark  11  :  l.',  20,  we  learn  that  this 
was  the  ne.Kt  moruing  after  the  cursing. 
Jesus  cursed  the  flg-tree  on  Monday 
morning;  they  saw  it  on  Tuesday  morn- 
ing, as  "Mark  says,  "  dried  up  froui  the 
roots."  In  rapid  and  vivid  discourse 
days,  and  even  weeks,  are  sometimes 
passed  over  unnoticed.  Matthew  was 
intent  on  telling  the  fact  rather  than 
marking  detinitely  the  time  of  each  part 
of  the  fact. 

How  soon  is  the  fig-tree  !  This 
should  be  translated  either.  How  soon  the 
fUj-tree  withered  away !  or.  How  did  the 
fig-tree  iinmediateli/  wittier  away!  The 
latter  is  supported  by  the  larger  number 
of  scholars,  and  agrees  best  with  the 
context.  They  were  surprised  at  the 
suddenness  of  the  withering,  and  in 
wonder  they  inquire,  How  came  it  to 
])ass  ?  Jesus  answers  in  a  manner  best 
suited  to  profit  them. 

21.  If  ye  have  faith.  Jesus  answer- 
ed that  it  is  by  faith  that  such  and  even 
greater  miracles  are  performed.  The 
kind  of  faith  is  that  which  is  free  from 
doubt;  they  must  doubt  not.  He  thus 
uses  this  miracle  to  strengthen  their 
faith  and  prepare  them  for  the  trials  be- 
fore them.  This  mountain.  Proba- 
bly the  Mount  of  Olives,  over  which  they 
were  passing.     It  is  implied  that  Jesus 


could  have  removed  this  mountain  as 
well  as  dried  up  the  fig-tree.  Compare 
Zech.  14  :  4.  The  sea.  This  is  a  gene- 
ral expression,  the  Dead  Sea,  the  Sea  of 
Galilee,  or  the  Mediterranean  Sea,  being 
several  miles  distant.  The  exercise  of 
faith  in  miracles,  as  well  as  in  prayer, 
must  be  in  accordance  with  tlie  will  of 
God.  Indeed,  true  faith  is  so  iu  har- 
mony with  that  will  that  it  really  asks 
nothing  contrary  to  it.  The  mountain 
may  symbolize  any  great  and  apparently 
insurmountable  difJiculty.  Faith  is  alsi) 
attended  with  works,  James  2  :  18.  And 
by  works  the  man  of  faith  often  in  a 
measure  answers  his  own  prayers.  He 
meets  these  mountains  of  difficulties 
with  an  earnest,  active  faith,  and  tliey 
disappear  before  him  wliile  he  labors  on. 
See  on  ch.  17  :  ~'0. 

22.  All  things  whatever  ye  shall 
ask  in  prayer.  This  promise  is  to 
prayers  of  faith ;  these  are  inspired  by 
God,  and  hence  will  be  according  to  his 
will  (1  John  .5  :  14),  and  in  the  name  of 
Christ  (John  14  :  13),  and  will  be  an- 
swered either  in  kind  or  in  equivalent,  2 
Cor.  12  :  8,  9.  The  promise  is  not  to  the 
presumptuous,  the  arrogant  and  self- 
confident,  but  to  those  who  exercise 
simple  and  childlike  faith  in  their  hea- 
venly Father,  with  entire  submission  to 
his  aU-wise  and  infinitely  benevolent 
will,  ch.  18  :  4.  The  faith  required  is 
unwaverino:  confidence  in  the  power, 
love,  and  wisdom  of  God. 

23-27.    The    authority    of    Jesus 

QUESTIONED    BY    THE    SaNHEDRIM.      He 

replies  by  questioning  them  in  regard  to 
the  authority  of  John  the  Baptist,  after 


A.T>.   ;}0. 


MATTHEW    XX I. 


291 


cliicf  j)iifsts  and  the  cUUts  of  tlie  people  came  unto 
liim  as  he  was  tcacliing,  and  '  said,  By  what  autlio- 
rity  doest  thou  these  things  ?  and  who  gave  thee 

24  this  authority  ?  And  Jesus  answered  and  said  unto 
them,  'I  also  will  ask  you  one  thing,  which  if  ye 
tell  me,  I  in  likewise  will  tell  you  by  what  authority 

25  I  do  these  things.  "  The  baptism  of  John,  whence 
was  it  'i-  from  heaven,  or  of  men  ?  ^  And  they  rea- 
soned with  themselves,  saying.  If  we  shall  say,  From 
heaven  ;  he  will  say  unto  us,  Why  did  ye  not  then 


'  Ex.  2.  14  ;  Ac.  4. 

7 ;  7.  27. 

Pro.  26. 4, 5 ;  Col. 
4.  G. 

'  ch.  3.  l-«. 
'  Pro.  12. 5 ;  1  .Inc. 
3.  20. 


which  he  speaks  three  parables,  in  which 
lie  pictures  forth  the  disobedience,  the 
fearful  guilt,  and  the  terrildc  doom  of 
the  Jewish  people,  Mark  11  :  :J7-o3; 
Luke  -,0 :  1-8. 

•2?j.  When  he  was  come.  On  Tues- 
day morning,  just  after  the  disciples  had 
noticed  the  Withered  tig-tree,  Mai-i<  11  : 
1, 12, 19,  ;:.0,  il7.  The  chief  priest  and 
the  elders.  Mark  aud  Luke  add,  the 
Kcribi's.  Tlius,  members  of  the  tln'ce 
classes  composing  the  Sanhedrim,  ortlie 
higlicst  ecclesiastical  council  of  the  Jews, 
approach  Jesus.  In  reference  to  these 
classes,  see  on  ch.  2  :  4.  They  were  evi- 
dently the  leading  members  of  the  San- 
hedrim, tliongh  it  does  not  appear  that 
they  came  as  an  ofRcial  and  formal  de- 
putation, similar  to  that  which  had  been 
sent  to  John  the  Bajjtist,  John  1 :  19-~8. 
By  what  authority?  Not  only  by 
w/iai,  but  also  bij  what  kind  of  authoritj^, 
divine  or  human,  the  authority  of  the 
Messiah,  or  of  a  mere  prophet  or  teacher. 
These  things.  His  whole  course  of 
conduct,  cleansing  the  temple,  ijerform- 
ing  miracles  and  teachings.  Who  gave 
thee  ?  Who,  -with  authority,  gave  thee 
this  authority '?  The  Sanhedrim  autho- 
rized teachers  in  the  temple,  and  tried 
false  prophets,  but  Jesus  had  not  been 
authorized  by  them.  Hence  their  two 
questions.  The  Mosaic  law  had  given 
directions  for  the  discovery,  rejection, 
and  death  of  false  prophets  (Deut.  13  : 
1-5 ;  18 :  20-22) ;  these  questions  in  them- 
selves were  therefore  entirely  proper,  for 
any  Jews,  and  especially  for  the  mem- 
bers of  the  Sanhedrim  to  ask.  John  had 
asked  a  somewhat  similar  question,  ch. 
11  :  3.  But  they  now  ask  with  wrong 
motives,  wishing  to  entrap  him  and  find 
occasion  to  destroy  him  (Luke  19  :  47), 
and  to  draw  forth  some  such  declaration 
as  that  he  was  the  Son  of  God,  and 
charge  him  with  blasphemy,  ch.  26  :  64, 
65.   The  questions  were  also  really  need- 


I  less ;  for  the  works  and  doctrines  of  Je- 
sus were  evidences  that  he  was  the  Mes- 
siah, and  that  he  came  from  God,  John 
3:2;  10  :  24,  25,  37,  38 ;  12  :  37.  Jesus 
therefore  was  not  called  upon  under 
such  circumstances  to  answer  their  ques- 
tions. We  have  here  the  first  direct  as- 
sault of  the  authorities  of  the  temple 
and  of  the  great  Jewish  council  upon 
Jesus. 

24.  Jesus  might  have  appealed  to  the 
raising  of  Lazarus,  and  his  other  mira- 
cles ;  but  since  these  Jewish  rulers  came 
M'ith  wicked  designs,  and  were  not  even 
deserving  an  answer,  he  adopts  a  diffe- 
rent mode  of  reply,  one  which  both  an- 
swers and  confounds  them.  The  refe- 
rence to  John,  whom  Jesus  had  declared 
to  be  his  forerunner  (the  Elijah  that  was 
to  come,  ch.  11  :  14),  aud  by  whom  he 
had  been  baptized,  was  indeed  a  sugges- 
tive answer  that  he  was  from  God,  the 
Messiah,  since  John  had  declared  him 
so  to  be,  John  1  :  26,  29,  32-34.  At  the 
same  time  he  defeats  their  designs,  and 
extorts  from  them  an  unwilling  and  hy- 
pocritical confession  that  they  are  un- 
able and  incompetent  to  judae. 

25.  The  baptism  of  John.  The 
whole  ministration  of  John,  of  which 
baptism  formed  a  very  prominent  part. 
Fromheaven,  orof  men.  Did  John 
act  by  the  authority  of  God,  or  by  his 
own  ?  Was  he  a  true  prophet  or  a  false 
one  ?  They  reasoned  with  them- 
selves. According  to  the  best  critical 
authorities,  they  reascmed  amwig  them- 
selves; they  consulted  and  deliberated 
as  to  what  answer  they  should  give,  and 
what  might  be  the  effect  of  the  different 
replies  which  suggested  themselves. 
Why  did  ye  not  then  believe  him  ? 
Why  did  ye  not  become  his  followers 
and  believe  when  he  testified  of  me  as 
the  Messiah  ?  They  saw  that  to  acknow- 
ledge John  as  a  true  prophet  would  be 
to  condemn  themselves  for  rejecting  not 


2^2 


MATTHEW    XXI. 


A.D.   30. 


36  believe  him  ?     But  if  we  shall  say,  Of  men  ;  we  fear 

27  the  people  ;  *  for  all  hold  John  as  a  prophet.  And 
they  answered  Jesus,  and  said,  '  We  can  not  tell. 
And  he  said  unto  them,  Neither  tell  I  you  by  what 
authority  I  do  these  things. 

28  But  what  think  ye  ?  A  certain  man  had  two  sons  ; 
and  he  came  to  the  first,  and  said,  Son,  go  work  to- 

29  day  in  my  vineyard.     He  answered  and  said,  I  will 

30  not :  but  afterward  he  repented,  and  went.  And 
he  came  to  the  second,  and  said  likewise.     And  he 

31  answered  and  said,  "  I  go,  sir  :  and  went  not.  Whe- 
ther of  them  twain  *>  did  the  will  of  his  father  ? 
'  They  say  unto  him,  The  first.  Jesus  saith  unto 
them,  <!  Verily  I  say  unto  you.  That  the  publicans 
and  the  harlots  so  into  the  kingdom  of  God  before 


y  cli.  14.  5 ;  Mk.  6. 

20;    Lk.    ao.    6; 

John  10.  41. 
»  ch.  15.  14  ;  16.  3. 


»  Is.  29. 13  ;  Tit.  1. 

16 :  Jam.  1.  22. 
»  ch.  7.  21 ;  Ez.  m. 

31. 
■^  2  Sam.  12.  7 ;  Job 

15.  6. 
"ch.   9.   9;  Lk.  7. 

29.  50  ;  Ko.  9.  30 

-33. 


only  John,  but  also  Jesus,  whom  John 
had  prcK'laiuied  to  be  tha  Christ.  | 

26.  If,  however,  they  said  of  men,  they 
feared  the  people,  the  indii^uation  of 
the  inultiliide,  Luke  20  :  b.  Hold  ; 
John  as  a  prophet ;  reiiarded  him 
as  a  divinely  coinmis?ione(l  religious 
teacher,  ch.  14  :  b  ;  Lulie  7  :  29. 

27.  We  can  not  tell.  Rather,  We 
do  not  know.  Their  answer  was  insin- 
cere, and  their  eonfesi^ion  of  ignorance 
hypocritical.  Neither  tell  I  you. 
One  of  our  Savior  s  brief  replies,  replete 
with  meaning.  If  you  are  unable  or 
unwilling  to  judge  of  Jolm  and  liis  teach- 
iug,  you  are  eiuilly  so  in  regard  to  me. 
If  you  will  not  believe  his  testimony, 
you  will  not  believe  mine.  If  you  dare 
not  deny  his  divine  commission,  you 
should  acknowledge  mine.  Yuur  real 
unwillingness  to  acknowledge,  accord- 
ing to  the  convictions  of  j-our  own  con- 
sciences, that  John  Wiis  a  true  prophet, 
clothed  iu  a  lu'pocritical  answer,  merits 
from  me  a  corresponding  unwillingness 
to  give  you  any  more  evidence  in  regard 
to  myself  than  that  you  already  have. 

28-32.  Parable  of  the  two  sons. 
Recorded  only  by  Matthew.  Doing  the 
will  of  God  consists  in  hearty  and  true 
obedience. 

2S.  Having  silenced  the  members  of 
the  Jewish  Sanhedrim,  Jesus  now  s])caks 
three  parables,  by  which  he  shows  their 
great  guilt,  their  severe  punishment,  and 
their  riual  rejection  as  a  people.  But 
what  think  ye  ?  You  express  no  opi- 
nion as  to  whether  John's  baptism  was 
from  heaven  or  of  men;  but  what  think 
ye  of  what  I  am  about  to  relate  ?    Two 


sons.  The  same  as  in  the  parable  of 
the  Prodigal  Son,  though  they  are  not, 
as  there,  specially  distinguished  as  the 
older  and  younger. 

29.  Repented.  He  regretted -what  he 
had  done,  changed  hU purpose,  and  went. 
The  word  translated  rejxiit  here  and  in  ver. 
32,  is  not  the  more  common  one  (see  ch. 
3  :  2),  being  found  only  in  three  other 
places  in  the  New  Testament,  ch.  27  : 
3  ;  2  Cor.  7:8;  Heb.  7  :  21.  An  ad- 
jective derived  from  it  is  found  iu  Rom. 
11  :  29  ;  2  Cor.  7  :  10.  It  properly  ex- 
presses an  after  care,  concern,  or  anxiety 
for  something  done,  which  may  be  felt 
where  tliere  is  no  inward  radical  change, 
as  iu  the  remorse  of  Judas  (ch.  27  :  3), 
as  well  as  where  there  is  true  repentance. 
To  the  command  of  the  father,  this  son 
had  given  a  blunt  and  rude  reply,  a  flat 
refusal.  But  he  afterward  went.  In 
this  place,  the  word  evidently  expresses 
a  regret  for  what  he  had  done,  and  a 
change  of  purpose  which  is  connected 
with  a  change  of  conduct. 

30.  The  second.  According  to  the 
highest  critical  authorities,  i/w  other.  It 
is  evident  tliat  no  stress  is  to  l)e  laid  on 
the  order  of  the  calling.  I  go,  sir. 
Rather,  I  will,  sir.  /is  emphatic  in  the 
original,  expressing  a  great  willingness 
to  obey  in  contrast  to  the  disobedience 
of  his  brother.  It  was  also  a  polite  re- 
l)ly,  with  a  ■•fir  ;  but  his  heart  was  not  in 
it,  for  he  went  not. 

31.  Whether  of  them  twain,  etc. 
Wliich  of  tlie  two  did  his  father's  will? 
They  answer.  The  first.  Not  fully, 
nor  perfectly  ;  for  he  was  at  first  rebel- 
lious, but  in  that  he  finally  obeyed,  and 


A.D.  ;io. 


MATTHEW     XXI. 


293 


32  you.      For  ^  John  came  unto  you  in  the  way  of    ^  ch.  3.  1-8. 
rigliteousness,  and  ^  ye  believed  him  not ;  s  but  tlie    g  lic.  3.  12  13. 
publicans  and  the  harlots  believed  him:  and  ye,    '■  Ps-   81. 'li,  12; 
when  ye  had  seen  it,  ^  repented  not  afterw^ard,  that 
ye  might  believe  him. 


Zee.  7. 11, 12. 
2  Tim.  2.  25. 


'The  iM.rahle  of  the  vineyards  let  out  to  wicked  husbandmen. 

t5;>       '  HEAR  another  parable :    There  was   a   certain 
householder,  ^  which  planted  a  vineyard,  and  hedged 


K  Mk.   12.  1 ; 
20.  9:  Pa.  8( 
11;    S.   Sonf 
11  ;   Is.   5.    ] 
Jer.  2.  21. 


Lk. 

i.  8- 

;  8. 
-4; 


in  comparison  to  tlie  conduct  of  his 
lirotlier.  According  to  another  Greek 
reading  of  considerable  authority,  they 
answer,  the  latter,  the  tardier  one,  he  who 
ill  his  compliance  was  behind  the  prompt, 
jn'ofessed  obedience  of  tlie  other.  It  is 
thus  descriptive  of  liis  character. 

This  parable  is  followed  by  its  inter- 
pretation, or  rather  its  application  to 
the  Jews.  Its  grand  design  was  to  show 
that  doing  God's  will  consisted  in  hearty 
obedience.  Its  centre  of  comparison  is 
found  positively,  in  that  the  first  son 
vxnt,  and  negatively,  in  that  the  other 
went  not.  The  man,  in  the  parable,  repre- 
sents God ;  the  two  sons,  two  classes 
among  the  Jews,  or,  in  a  more  general 
aiiplication,  two  classes  among  men.  The 
prs-f,  the  openly  irreligious,  the  immoral 
and  vicious,  such  as  publicans  and  har- 
lots ;  the  other  son,  those  who  professed 
to  obey  God  and  yet  did  not,  such  as 
tlie  scribes  and  Pharisees  ;  the  vineyard, 
the  kingdom  of  God.  The  command, 
(Jo  work,  represents  what  God  requires 
of  men,  and  was  binding  on  both  classes 
of  the  Jews.  To-day  represents  the  pre- 
sent life  and  jjresent  duty. 

Let  us  now  follow  Jesus  in  the  appli- 
cation. He  commences  with  a  solemn 
and  authoritative  declaration  as  a  divine 
Teacher.  Verily  I  say  unto  you. 
Publicans  (see  on  ch.  5  :  46)  and 
harlots,  the  openly  Irreligious,  the  un- 
just, immoral,  and  vicious,  had  said  to 
the  requirements  of  God,  both  l)y  their 
words  and  deeds,  Ivnll  not.  Yet  Jesus 
declares  that  they  go  into  the  kingdom 
of  God  before  you,  scribes  and  Pliarisees, 
though  you  make  such  high  pretensions 
to  godliness.  The  language  implies  that 
the  door  of  the  kingdom  was  still  open 
to  them,  but  that  as  a  class  they  would 
not  enter. 

32.  Jesus  gives  a  reason  for  his  de- 
claration by  referring  to  their  conduct 
toward  John  the  Baptist  and  liis  preach- 
ing. John  camein  the  way  of  risjhte- 


ousness,  in  the  right  way,  the  way  of 
God's  commandments,  the  very  way 
you  profess  to  follow  ;  he  came  in  this 
way,  walking  in  it  himself  and  preaching 
it  to  you ;  he  came  in  this  way  as  my 
forerunner,  and  called  on  you  to  prepare 
for  my  coming  by  repentance  and  obe- 
dience. Compare  ch.  22  :  16  ;  Acts  13  : 
10  ;  2  Pet.  2  :  5.  Though  you  professed 
j  to  be  in  this  way  and  ready  to  walk  in 
I  it,  yet  you  believed  him' not,  ch.  3  : 
1  7-9.  But  the  publicans  and  harlots,  who 
had  been  openly  irreligious  and  had  re- 
fused to  obey  God,  afterward  believed 
John,  accepted  him  as  a  true  teacher, 
repented  and  obeyed  God,  Luke  7  :  29, 
30.  And  ye,  when  ye  had  seen  it,  the 
conversion  of  these  notorious  sinners, 
I  attended  with  so  great  a  reformation  of 
life,  repented  not  afterward, rather, 
did  not  even  repent  afterward,  that  ye 
might  believe  him.  The  word  trans- 
lated repent  is  the  same  as  that  in  verse 
29,  and  expresses  here  that  state  of  mind 
which  borders  on  and  results  in  true  re- 
pentance and  faith.  Thus  Jesus  con- 
demns them  ;  or  rather  brings  upon 
them  their  own  self-condemnation. 
They  had  acknowledged  that  the  first 
son  had  done  his  father's  will,  while  the 
other  had  not ;  and  by  this  application 
of  the  parable  Jesus  made  them  con- 
demn themselves  for  not  doing  the  will 
of  God,  and  approve  of  the  publicans 
and  harlots  who  believed  John,  for  doing 
it.  They  had  acknowledged  that  doing 
God's  will  consists  in  hearty  obedience, 
and  bj'  so  doing  they  justified  the  publi- 
cans and  condemned  themselves. 

The  parable  may  have  a  wider  appli- 
cation. The  two  classes  are  found  in 
every  age  under  the  Gospel  dispensation. 
33-44.  The  parable  of  the  wicked 
HUSBANDMEN,  Mark  12  :  1-11  ;  Luke 
20  :  9-18.  The  fearful  guilt  and  the  ter- 
rible doom  of  the  Jewish  people. 

33.  Hear  another  parable.    Con- 
sider attentively  anotlier  parable,  which 


!94 


MATTHEW    XXI. 


A.D.  30. 


it  round  about,  and  digged  a  wine-press  in  it,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and 
34  '  went  into  a  far  country  ;  and  when  the  time  of  the 
fruit  drew  near,  ■"  he  sent  his  servants  to  the  hus- 
bandmen, "  that  they  might  receive  the  fruits  of  it. 


ch.  25.  14, 15. 
12  Ki.  17.  13,  14; 
Jer.  25.  3-7. 
S.  Song  8.  11,  12. 


will  not  onlj'  show  further  your  guilt, 
but  also  your  punishment.     While  Mat- 
thew and   Mark   relate  this  parable  as 
addressed  to  the  scribes,  chief  priests, 
and  elders  (ver.  23  ;  Mark  11  :  27),  Luke 
relates  it  as  spoken  to  the  people  (Luke 
20  :  9) ;  but  iu  ver.  19  he  implies  that 
the  chief  priest  and  scribes  also  heard  it. 
Thus  we  have  here  one  of  the  manj' 
beautiful  illustrations  of  the  diversity 
and  harmony  in  the  independent  ac- 
counts of  the  same  thing  by  the  clitferent 
evangelists.     The  scribes,  chief  priests, 
and  elders,  with  the  people,   were  his 
auditors.     It  was  specially  intended  for 
the  former;  but  he  also  intended  that 
the  people  should  hear  it,  for  it  was  a 
matter  of  great  interest  to  them.     The 
Evangelists  relate  it,  according  to  their 
different    stand-points.       A    certain 
householder.   Certain  should  be  omit- 
ted according  to  the  highest  autliori ties. 
A  head,  or  master  of  a  family.     A  vine- 
yard.   A  simile  often  used  in  Scripture, 
Ps.  80 :  8-16 ;  Isa.  27 :  2-7.   See  especially 
Isa.  5  :  1-7,  which  bears  a  close  resem- 
blance to  this  parable.    The  Jews  planted 
their  vimyanls  most  commonly  on  the 
sides  of  hills  or  m  )untains,  2  Chron.  26  : 
10;  Jer.  31:5.  Hedged  it  roundabout. 
Put  a  hedge  about  it,  fenced  it  iu  with 
a    thick   row  of  thorn-bushes.     Some- 
times a  vineyard  was  surrounded  with 
both  a  hedge  and  a  wall,  Isa.  5:5.     A 
wine-press.     Consisting  of  an  upper 
vat  for  treading  the  grapes,  and  a  lower 
vat  for  receiving  the  juice.     The  tolne- 
fat  in  Mark  12  :  1  is  this  lower  recepta- 
"  cle.     Dr.  H^QXieii  {Illustrations  of  Scrip- 
ture, p.  165)  thus  describes  the  wiue-press 
as  ordinarily  used  at  the  present  day : 
"A    hollow    place,   usually  a  rock,    is 
scooped  out,  considerably  deeper  at  one 
end  than  the  other.     The  grapes  are  put 
into  this  trough,  and  two  or  more  per- 
sons, with  naked  feet  and  legs,  descend 
into  it,  where  they  jump  up  Imd  down, 
crushing  the  fruit  as  they  trample  on  it, 
while  to  enliven  their  labor  they  often 
sing  at  the  same  time.     The  juice  flows 
into  the  lower  part  of  the  excavation. 
....  The  place  for  treading  out  the 
grapes  is  sometimes  dug  in  the  ground, 
hned,  probably,  with  a  coating  of  stone 


or  brick.  The  expression  in  Matt.  21  : 
83,  and  he  digged  a  wine-press  in  his  vine- 
yard, may  allude  to  such  an  excavation. 

.  .  .  Dr.  Robinson  describes  a  wine- 
press which  he  saw  at  Hebleh,  near  the 
site  of  Antipatris  (Acts  23  :  31),  which 
was  hewn  out  of  a  rock  and  divided 
into  two  parts.  The  upper  and  more 
shallow  part  was  the  place  where  the 
grapes  were  put,  the  lower  and  deeper 
one  was  the  place  for  receiving  the 
liquor  pressed  out  of  them.  It  was  the 
work,  no  doubt,  of  the  ancient  Hebrews 
or  Philistines." 

A  tower.  A  watch-tower  from  which 
the  whole  vineyard  and  its  surroundings 
might  be  seen.  In  it  a  watchman  kept 
guard  against  thieves,  especially  during 
the  season  of  ripe  grapes.  Watch-towers 
are  still  common  in  Palestine,  built  of 
stone,  circular  in  shape,  though  some- 
times square,  and  generally  fifteen  or 
twenty  feet  high,  yet  occasionally  rising 
to  forty  or  fifty  feet.  "  Those  which  I 
examined  had  a  small  door  near  the 
ground,  and  a  level  space  on  the  top, 
where  a  man  could  sit  and  command  a 
view  of  the  plantation." — Dr.  Hackett, 
(Scrip.  Illus.,  p.  172.  Compare  Luke 
14  :  28.  Let  it  out  to  husbandmen. 
From  Sol.  Song  8  :  11,  and  Isa.  7  :  23,  we 
may  infer  that  a  most  valuable  vineyard 
of  a  thousand  vines  yielded  a  rent  of  a 
thousand  shekels  of  silver,  or  about  five 
hundred  dollars.  In  this  instance  the 
husbandmen  were  to  give  a  portion  of 
the  fruits  as  the  rent,  Luke  20  :  10. 
Vineyards  were  very  productive,  but  re- 
quired great  labor  and  care  in  digging, 
planting,  propping,  pruning,  gathering 
grapes, "and  making  wine.  Went  into 
a  far  country.  Rather,  went  to  another 
country.  Notliing  is  said  whether  it  was 
far  or  near.  Luke  adds,  "for  a  long 
time." 

34.  The  time  of  the  fruit,  etc. 
The  season  of  fruits,  the  vintage,  drew 
near.  The  general  vintage  Avas"  in  Sep- 
tember. Tlie  "first  ripe  grapes"  were 
ffathered  somewhat  earlier.  Num.  13  :  20. 
The  fruits  of  it.  More  correctly, 
Hisfr^lits;  the  fniit  that  belong  to  him 
as  rent. 

35,  36.  The  husbandmen  treated  thp 


A.D.   80. 


MATTHEW    XXI. 


295 


:5o  "  And  the  husliandmen  took  his  servants,  and  p  beat 

one,    and   i  killed    another,    and    stoned    another. 

oG  Again,  he  sent  other  servants  more  than  the  first : 

37  and  they  did  unto  them  likewise.  But  last  of  all 
■"  he  sent  unto  them  his  son,  saying.  They  will  reve- 

38  rence  my  son.  But  when  the  husbandmen  saw  the 
son,  they  said  among  themselves,  "  This  is  the  heir ; 
'  come,  let  us  kill  him,  and  let  us  seize  on  his  inheri- 

39  tance.     "  And  they  caught  him,^  and  cast  Mm  out  of 

40  the  vineyard,  and  slew  him.  When  the  lord  there- 
fore of  the  vineyard  cometh,  J'  what  will  he  do  unto 
those  husbandmen  ? 

41  ^  They  say  unto  him,  "  He  will  miserably  destroy 
those  wicked  men,  ^  and  will  let  out  Ms  vineyard 
unto  other  husbandmen,  which  shall  render  him  the 
fruits  in  their  seasons. 


"  2   Chr.    24.    21  ; 

Heb.  11.  36,  37 ; 

1  Thes.  2.  15. 
p  Jer.  37.  15 ;  38.  6. 
1  Jer.  26.  20-23. 
'  ch.  3.  17. 
»  Ps.  2.  2-8;  Heb. 

1.  2. 
'  ch.  2.  13-16;  26. 

3;  27.1;  Jno.  11. 

53 ;  Ac.  4.  27. 
°  ch.     26.     50-57 ; 

Jno.  18.   12;    19. 

16-18  ;  Ac.  2.  28. 
'  Heb.  13.  11-13. 
y  Heb.  10.  29. 
'  Lk.  20.  16. 
»Is.  5.  5-7;  Lk.  21. 

24;  Heb.  2.  3. 
"  ch.8. 11;  Lk.  13. 

28,   29;    Ac.    13. 

46-48;  15.7;  18. 


servants  worse  and  worse.  One  thej' 
beat,  another  they  killed,  another 
they  stoned  to  death  ;  stoning  being  a 
more  atrocious  way  of  Ivilling,  ch.  33  :  37. 
A  large  number  of  servants  were  then 
sent,  but  they  were  treated  in  like  man- 
ner. Mark  is  more  particular  iu  describ- 
ing this  gradation.  Tlie  first  servant 
"  tlicy  bent,  and  sent  away  empty;"  at 
auotlier  "  they  cast  stones,  and  wounded 
him  in  the  head,  and  sent  him  away 
shamefully  handled;"  another  "they 
killed;"  'and  many  others,  "beating 
some,  and  killing  some,"  Mark  12  :  2-5. 

37.  But  last  of  all,  etc.  Bather, 
And  last.  And  afterirurd  fie  sent  to  them  Ms 
son.  According  to  Mark  (12  :  6),  it  was 
his  only  son,  "Having  yet  therefore  one 
son,  his  well-beloved,  lie  sent  him  also 
last  unto  them."  Will  reverence. 
Will  so  i-espect  and  revere  my  sou  as  to 
heed  what  he  says,  and  pay  their  rent. 

38,  39.  The  heir.  The  one  to  whom 
the  vineyard  would  at  length  belong,  as 
an  inheritance  or  patrimony.  Come, 
let  us  kill  him.  Compare  the  very 
similar  language  of  the  sons  of  Jiicob 
concerning  their  brother  Josepli,  Gen. 
38  :  20.  Seize  on  his  inheritance. 
According  to  the  highest  critical  autho- 
rities, and  have  his  inhe^ntanee.  So  Mark 
(12  :  7),  "And  the  inheritance  shall  be 
ours."  And  Luke  (20  :  14),  "That  the 
inheritance  may  be  ours."  When  the 
only  son  and  heir  was  destroyed,  they 
thought  to  hold  the  inheritance  as  their 
own.  This  parable  presents  an  extreme 
case.  It  is  not  necessary  to  regard  it 
iinlife-like  or  fictitious.  Doubtless  his 
hearers  could  recall  similar  agreement* 


violently  broken.  In  the  imsettled  state 
of  the  country,  we  can  conceive  that  an 
atrocious  case,  as  the  one  here  presented, 
could  have  happened. 

40,  41.  The  parable  is  completed  by  a 
question  of  Jesus,  and  the  answer  of  the 
rulers.  They  are  thus  made  to  pass  sen- 
tence upon  themselves.  According  to 
the  most  natural  construction  of  Mark 
and  Luke,  Jesus  seems  to  answer  the 
(question  himself.  It  is  not  impossible, 
however,  to  regard  the  answer  even  in 
them  as  given  bj'  some  of  the  hearers, 
namelj',  the  chief-priests  and  elders,  and 
to  suppose,  they  say  u7ito  him,  omitted. 
But  it  seems  better  to  suppose  that  Je- 
sus repeated  the  answer,  to  give  it  em- 
phasis and  his  approval.  And  as  he  re- 
l)eated  it,  the  people  seemed  to  have 
caught  the  meaning  of  the  parable,  for, 
according  to  Luke  (20  :  16),  they  ex- 
claimed, God  forbid.'  or  rather,  May  it 
not  be  I  Far  be  it !  Let  it  never  hap- 
pen !  He  will  miserably  destroy, 
etc. ;  or  wretchedlv  destroy  those  wretch- 
es; that  is,  he  will  utterly  destroy  them. 
Compare  Isa.  .5  :  4,  5. 

The  grand  design  of  this  parable  was  to 
shadow  forth  the  rejection  of  the  Jew- 
ish people  on  account  of  their  rejecting 
the  prophets  of  the  Lord,  and  especial- 
ly the  Messiah.  Verses  33-37  referred 
to  the  past;  verse  38  and  onward  was 
Ijrophetic.  The  ceyitre  of  comiparismi  is 
found  in  the  ungrateful  and  cruel  treat- 
ment of  the  servants  and  son,  on  the  one 
hand ;  and  the  righteous  judgment  visit- 
ed on  the  husbandmen,  on  the  other. 
The  hmisehoUlei-  represents  God  the  Fa- 
ther; the  hxsbawJnien,  the  Jewish  peo- 


•296 


MATTHEW    XXI. 


A.D.   30. 


pic,  as  is  evident  from  verse  43,  "The 
kingdom  of  God  shall  be  taken  from 
yon,  and  given  to  a  nation  bringing  forth 
the  fruits  in  their  seasons.''  Tlie  chief 
priests  and  Pharisees,  being  both  the  ci- 
vil and  religious  leaders,  representatives 
and  rulers  of  the  people,  could  very  truly 
regard  the  parable  as  against  them,  ver. 
45;  Mark  V.i  :  1:2;  Luke  20  :  10.  The 
vlneijanl  can  not  here  represent,  as  in 
Isa.  5  :  1,  the  Jewish  people,  for  they  are 
already  represented  by  the  husbandmen; 
but  rather,  the  religious  blessings  and 
privileges  intrusted  to  them  as  a  people; 
the  triie  reliyion  as  revealed  in  the  word 
of  God,  Rom.  9  :  4,  5. 

The  minute  details  in  regard  to  the  vine- 
yard need  not  be  pressed  closely.  The 
IjlanUng  may  be  said  to  have  occurred 
under  Moses  and  Joshua,  Ps.  80  :  8. 
The  hedge,  "  the  middle  wall  of  parti- 
tion" between  Jews  and  Gentiles,  Eph. 
:l  :  14.  It  has  been  noted  by  commen- 
tators that  Palestine  is  geographically 
hedged  around,  east  by  the  river  Jordan, 
south  by  the  desert  and  mountainous 
country  of  Idum  va,  west  by  the  Medi- 
terranean, and  north  bj-  the  mountains 
of  Lebanon.  Compare  Ps.  Viio :  2 ;  Zech. 
'2  :  5.  The  winc-pre-'is  maj'  represent  the 
services,  ordinances,  and  ceremonies  in 
which  the  people  could  engage  for  the 
glory  of  God  and  their  own  spiritual 
advantage;  the  lower,  the  office  uf  the 
watchman,  Isa.  62  :  6.  The  letting  it  out 
to  hiiftbaiidnieii  may  refer  to  the  solemn 
covenants  between  God  and  the  people, 
as  at  the  giving  of  the  law,  Ex.  20  :  19; 
21  :  7,  8.  The  householder  goi)ig  to  an- 
other country  can  also  be  used  to  repre- 
sent the  withholdment  of  such  open  re- 
velations as  upon  Sinai,  and  the  speaking 
face  to  face  with  Moses,  Deut.  34  :  10-12. 
The  fruit  represents  the  wise  improve- 
ment of  their  gifts  and  blessings,  the 
bringing  to  God  not  only  the  service  of 
tlieir  lips,  but  also  their  hearts  (Isa.  .5:4; 
29  :  13) ;  the  titles,  otferings,  prayers,  and 
labors,  Mai.  3  :  8-10 ;  Rom.  7  :  4. 

The  servants  sent  by  the  householder 
represent  the  prophets.  A  period  of 
about  three  hundred  and  eight  years 
intervened  between  the  death  of  Moses 
and  the  call  of  Samuel  to  be  a  prophet. 
Though  there  were  prophets  during  the 
Judges,  yet  the  more  conspicuous  pro- 
phets began  with  Samuel,  continuing  till 
.Malachi,  and  ending  with  John  the  Bap- 
ti-t,  eh.  11  :  13.  The  treatment  they 
received  accords  well  with  the  language 
i;f  the  parable.  Thus,  the  children  of  Is- 


rael preferred  a  king  to  Samuel  in  his  old 
age,  1  Sam.  8:6-8;  12  :  12, 13.  Elijah  was 
jjcrsecuted  by  Ahab,  1  Kings  18  :  10-18. 
Isaiah,  according  to  Jewish  tradition, 
was  sawn  asunder  by  King  Manasseh. 
Zechariah,  the  son  of  Jehoiada,  was  ston- 
ed to  death,  2  Chron.  '2A :  20-22.  Jere- 
miah was  imprisoned  (Jer.  37  :  15),  and, 
according  to  tradition,  was  stoned  hy 
the  exiles  in  Egypt.  Compare  also  1 
Kings  22  :  26-28  ;  2  Chron.  36  :  16 ;  Neh. 
9  :  26;  Matt.  28  :  37;  Acts  7  :  52;  Heb. 
11  :  36-38. 

The  son  represents  Christ,  who  was 
sent  after  a  long  series  of  revelations 
and  prophets,  tteb.  1  :  1,  2.  He  is  the 
only-begotten  and  weU-beloved  Son,  the 
Son  of  God  in  the  highest  sense,  ch. 
3  :  17;  John  1  :  14;. Heb.  1  :  3-9.  He 
is  the  ^'■heir  of  all  tilings,"  Heb.  1  :  2. 
Thus,  in  parabolic  language,  Jesus  an- 
swers the  question  of  the  chief-priests 
and  elders,  in  ver.  23.  He  had  done 
"these  things"  by  the  authority  of  the 
Son.  The  language  of  the  householder, 
Theij  will  reverence  my  son,  presents  the 
human  side,  as  it  would  seem  to  men,  to 
intelligent  creatures  who  had  no  know- 
ledge of  the  future.  It  was  their  duty 
to  reverence  the  Son  of  God.  It  was  rea- 
sonable to  suppose  that  they  would  have 
reverenced  their  long-expected  Messiah. 
God's  foreknowledge  of  their  wicked 
conduct  did  not  affect  their  freedom  and 
their  duty.  They  acted  without  compul- 
sion. The  killing  of  the  so7i  points  to  the 
crucifixion,  ch.  27  :  35;  Acts  3  :  13-15. 
And  as  the  son  was  cast  out  of  the  vine- 
yard, so  Jesus  "suffered  without  the 
sate,"  Heb.  13  :  12, 13;  Matt.  27  :  32,  33. 
'Compare  1  Kings  21  :  13 ;  Acts  7  :  58. 
Tlie  reason  for  killing  the  son,  that  the 
inheritance  may  be  ours  (Luke  20  :  14), 
must  not  be  pressed  too  closely.  The 
ver\'  nature  of  sin  is  robbery ;  the  sinner 
robs  God,  and  would  usurp  his  place 
and  authority.  So  the  Jewish  people,  in 
rejecting  Christ,  wanted  their  own  way, 
and  were  determined  to  have  it.  They 
were  robbers,  murderers,  and  usurpers. 
John  11  :  47-53  throws  light  on  their 
feelings  and  motives  a  little  time  before 
uttering  this  parable.  They  feared  lest 
all  should  believe  on  him,  and  they  would 
lose  their  power  and  position ;  they  also 
feared,  or  professed  to  fear,  lest  the 
people  should  make  him  king,  and  the 
J^onianx  come  and  take  away  their  place 
and  nation. 

Thus  far  the  parable  represents  the  pa- 
tience and  forbearance  of  God  in  send- 


A.D.   '60. 


MATTHEW    XXI. 


29r 


42  Jesus  saith  unto  them,  •■  Did  ye  never  read  in  the 
Scriptures,  'The  stone  which  the  builders  rejected, 
the  same  is  become  the  head  of  the  corner :  this  is 
the  Lord's  doing,  and  it  is  marvek)us  in  our  eyes  V 

43  Therefore  say  I  unto  you,  ''  The  kingdom  of  God 
•"  sliall  be  taken  from  you,  and  given  to  a  nation 

44  bringing  forth  the  fruits  thereof.  And  whosoever 
f  sliall  fall  on  this  stone  shall  Ije  broken :  e  but  on 
whomsoever  it  shall  fall,  it  will  grind  him  to  pow- 
der. 


6 ;  28.  28 :  Ko.  ch. 
!l.  to  ch,  11. 

'  Vs.   118,    22,  23; 

Is.  28.  It;. 
■<  ell.  :i.  2 :  12,  28. 
<^  ch.  8.  Ij,  12;  Ac. 

13.  4ti-48. 

<  Lk.  20.  18;  Is.  8. 

14,  15. 

e  Ps.  2.  9 ;  Is.  60. 
12;  Dan.  2.  34, 
35,44. 


ing  his  servants,  the  prophets,  and  last, 
liis  Son.  What  more  could  he  have 
done  ?  Isa.  5 :  3,  4.  After  receiving  such 
ungrateful  and  cruel  treatment  from 
their  hands,  what  wi\s  left  but  to  punish  V 
Isa.  5  :  5,  6. 

The  coming  of  the  Lord  of  the  vineyard, 
and  the  mmrable  de^ruciion  of  these  hus- 
bandmen, represent  the  coming  of  God 
in  judgment  upon  the  Jewish  nation, 
in  the  destruction  of  Jerusalem,  when 
"  their  house  was  left  unto  them  deso- 
late" (Luke  lo  :  35),  and  they  suflered 
"  tribulation  such  as  had  not  been  since 
the  beginning  of  the  world,"  ch.  24  : 
21,  22. '  At  Jerusalem  alone,  it  is  said, 
1,100,000  perished  by  sword,  famine, 
and  pestilence.  Besides,  97,000  were  sold 
as  slaves,  and  vast  multitudes  perished 
in  other  parts  of  Judea.  See  also  ch. 
23  :  34-36.  The  letting  out  the  vineijard 
to  other  husbandmen  represents  the  rejec- 
tion of  the  Jews,  and  the  calling  of  the 
Gentiles,  Rom.  9  :  30,  31 ;  11  :  9,  10.  _ 

42.  Jesus  further  rivets  the  application 
of  the  parable  by  quoting  an  ancient 
prophecy.  Did  ye  never  read,  etc. 
You  surely  have  read.  The  Scrip- 
tures. The  inspired  writings  embraced 
in  tlie  Old  Testament ;  tliese  could  well 
be  called,  in  distinction  from  all  others, 
the  ijcriptwes,  the  writings.  The  qiiota- 
tion  is  made  from  Ps.  118  :  22,  and  in 
the  words  of  th.e  Septuagint  version. 
The  Jews  applied  this  same  to  the  Mes- 
siah; from  it  (vers.  2.5,  26)  the  multitude 
had  derived  their  hosannas,  at  the  pub- 
lic entry  of  Jesus  into  Jerusalem,  ch. 
21  :  9.  "As  the  multitude  had  applied 
this  Psalm  to  Jesus,  so  Jesus  now  ap- 
plies it  to  himself  as  the  Christ.  The 
stone,  in  the  fig-urative  language  of 
prophecy,  was  Christ.  This  is  regarded 
as  a  typical  prophecy,  some  referring  its 
typical  fuliillment  "to  David,  who\va,s 
disallowed  and  rejected  by  Saul  and  the 
ruling  men  of  the  nation,  and  yet  was 


chosen  to  be  the  king  of  Israel ;  others 
refer  it  to  Zerubbabel  (Zech.  3  :  8,  9; 
4:7);  and  others  still  to  Mordeeai ;  its 
special  and  complete  fulHllment  was 
in  Christ.  See  on  ch.  1  :  22,  23.  The 
builders  are  the  Jews.  Rejected. 
Mote  eurrectly,  disallowed ;  they  did  not 
allow  the  claims  of  Jesus.  The  head 
of  the  corner.  The  head-stone,  or 
corner-stone ;  tlie  stone  that  lies  at  the 
foundation  of  the  building,  where  the 
two  walls  come  together,  binding  them 
firmly,  and  giving  the  building  its 
strength  and  support.  Thus,  Christ  is 
the  siipport  of  the  spiritual  building,  the 
"holy  temple  in  the  Lord,"  Eph.  2  :  20- 
22;  1  Cor.  3  :  11.  Though  the  Jews  re- 
jected Jesus,  yet  God  had  made  him  the 
head-stone  of  the  spiritual  temple.  He 
sliould  triumph  over  all  their  unbelief, 
malice,  and  opposition.  This  is  the 
Lord's  doing.  T?iis  thing  is  fi  om  the 
Lord,  that  the  stone  which  was  disal- 
lowed should  become  the  head  of  the 
corner,  and  is  marvellous,  wonderful, 
in  our  eyes.  Compare  Acts  4  :  11,  and  1 
Pet.  2  :  6, 7,  where  this  prophecy  is 
quoted  with  a  similar  application. 

43.  Therefore, as  you  builders  reject 
the  head-stone  of  the  corner,  you  your- 
selves shall  be  rejected ;  which  shows 
that  the  parable  just  related  is  applica- 
l)lc  to  you.  The  kingdom  of  God  ; 
the  privileges  and  blessings  of  the  Mes- 
siah's administration.  Given  to  a  na- 
tion, etc.  A  race  of  people  difl'erent 
from  you,  "  a  holy  nation,  a  people  for 
a  possession  "  (1  Pet.  2  :  9),  the  commu- 
nity of  believers.  You  Jews  shall  be 
rejected  as  a  people,  and  the  blessings 
of  the  Gospel  shall  be  extended  to  the 
Gentiles,  among  whom  shall  be  found  a 
pcoole  who  shall  bring  forth  spiritual 
fruits  unto  God,  Acts  1.5  :  14. 

44.  Jesus  adds  another  word  of  terri- 
ble warning,  still  usinsr  and  applying  the 
figure  of  a  stone.     Whosoeve'r  shall 


^98 


Matthew  xxi. 


A.D.  30. 


45 


46 


And  when  the  cliief  [u-iests  and  Pharisees  had 
heard  his  parables,  ''  they  jjereeived  that  he  spake 
of  them.  But  when  they  sought  to  lay  hands  on 
him,  they  feared  the  multitude,  because  '  they  took 
him  for  a  prophet. 


I-  Lk.  11. 

8.9. 


Lk.  7. 
7.40. 


16;  John 


fall  on  this  stone ;  be  that  makes  it 
a  ^tolle  of  stiimblinu;,  that  takes  offense 
at  Christ,  shall  be  broken,  shall  suf- 
fer accordingly,  Isa.  S  :  14,  15 ;  Luke  2  : 
o4.  Tluis,  tlie  Jews  already  had  taken 
otl'euse  at  Jesus  in  his  humiliation,  and 
were  suftering  hardness  of  heart,  and  all 
of  the  direful  consequences  of  unbelief. 
But,  as  a  person  in  a  fall  may  only  so 
break  his  limbs  as  to  recover,  so  to  many 
of  these  Jews  there  was  yet  hope.  Some, 
however,  were  doubtless  so  broken  as 
to  be  beyond  hope  and  recovery.  On 
whomsoever  it  shall  fall.  They 
who  shall  continue  to  oppose  and  neglect 
liim,  on  them  his  vengeance  shairfal!. 
Tlie  weight  of  his  power  and  indignation 
shall  fall  on  all  such  as  continue  to 
stumble  and  take  otTensc  at  him,  result- 
ing in  their  most  fearful  destruction. 
Grind  him  to  powder.  The  verb, 
wliich  generally  means  to  winnow,  has 
here  the  idea  of  Kcatteriiic/  in  minute  fmij- 
mentii,  making  chaff  of  him,  crush  him 
to  pieces,  grind  him  to  powder.  It 
shall  break  "liim  in  pieces,  and  he  shall 
become  "like  the  chaff  of  the  summer 
threshing-floors,"  Dan.  2  :  35,  44,  45. 
Such  was  the  ruin  of  the  hardened  Jews 
after  Christ's  exaltation ;  au.l  such  will 
be  the  destruction  of  all  the  finally  im- 
penitent. Thus,  Jesus  presents  himself 
in  four  aspects  under  the  figure  of  a 
stone:  1,  a  rejected  or  disallowed  done ;  3, 
the  headxtone  of  the  corner ;  3,  a  stum- 
bUnfj-Kto)ie ;  and,  lastl}',  the  stone  of  retri- 
bution. 

«  45,  4(J.  TUE  EFFECT  OF  THE  PAR.\BLES 
!  JN     THE     CHIEF     PKIESTS     AXD    Ph.VUI- 

SEES.  They  had  already  resolved  to  kill 
Jesus  (John  11  :  53),  and  now,  perceiv- 
ing these  parables  had  direct  reference  to 
them,  they  were  enraijed,  and  would 
have  put  their  resolution  into  imme- 
diate execution  had  it  not  been  for  fear 
of  the  people.  Perceived  he  spake 
of  them.  They  saw  that  their  secret 
and  evil  designs  were  brought  to  lii^ht, 
that  they  themselves  were  condemned 
and  threatened  with  overwhelmin<j  ruin. 
They  sought  to  lay  hands  on 
him.  In  order  to  kill  iiim,  as  the  Scrip- 
tures and  Jesus  in  this  parable  had  fore- 


told. But  they  feared  the  multitude, 
the  common  people.  Multitudes  were 
now  gathered  from  all  parts  to  celebrate 
the  Passover.  Took  him  for  a  pro- 
phet. They  held  or  regarded  him  as  a 
prophet,  a  divinely-commissioned  teach- 
er (see  on  eh.  11  :  9) ;  so  common  was 
this  feeling  that  the  Pharisees  said,  "Be- 
hold, the  world  is  gone  after  him,"  John 
VZ  :  19. 


1.  Jesus  is  omniscient  and  knows  all 
things  in  regard  to  events,  persons,  and 
things,  vers.  1,  2;  John  2  :  24,  25;  16  : 
30 ;  21  :  17. 

2.  We  should  promptly  obey  Jesus, 
and  cheerfully  give  whatever  we  possess, 
if  he  require  it,  vers.  2,  3,  6 ;  Isa.  1 :  19 ; 
Acts  4":  19,  SO,  32. 

.  3.  No  person,  animal,  or  thing  is  so 
mean  or  humble  as  not  to  be  received, 
employed,  or  required  in  Christ's  ser- 
vice, ver.  3 ;  Num.  22  :  28-33;  1  Cor.  1  : 
•J6-29. 

4.  The  fulfillment  of  the  old  Testa- 
ment projihecies  in  Jesus  proves  that  he 
was  the  Christ,  ver.  4;  Luke  24  :  44; 
Acts  3  :  23,  24  ;  10  :  43. 

5.  Since  Jesus  was  meek  and  lowly 
even  in  his  triumphal  entrance  into  Jerii- 
salcm,  pride,  avarice,  and  ambition  are 
unbecoming  his  followers  under  any  cir- 
cumstances, ver.  5 ;  Phil.  2  :  3-5 ;  Eph. 
4  :  1,  2 ;  James  3  :  13-18. 

6.  We  should  do  our  part  in  honoring 
Jesus,  our  Prophet  and  King,  thankful 
to  engage  in  any  service,  how"ever  hum- 
ble, vers.  7-11;  Isa.  52  :  7;  Zeph.  3  : 
14-20;  Acts  20  :  19. 

7.  Many  who  would  with  the  multi- 
tude shout  hosannas  to  Jesus,  would  also 
with  the  multitude  crv,  Crucif}'  him, 
ver.  9;  ch.  27  :  •:0-23. 

8.  A  community  may  be  greatly  moved 
with  the  presence  of  Jesus,  and  yet  not 
be  savingly  benefited;  but  only  harden- 
ed for  destruction,  vers.  10,  il;  Luke 
19  :  41-t4;  Hos.  4:  6. 

9.  Whenever  we  visit  the  city  or  town, 
we  should  rather  seek  the  house  of  God 
than  the  places  of  amusement,  ver.  12; 
Ps.  65  :  4 ;  84  :  1,  2 ;  122  :  1. 


A.D.  30. 


MATTHEW    XXII. 


299 


Tlie  panthle  of  the  Marriage  of  the  King's  Son. 

^  Lk.  14.  16;  Rev. 
XXII.   AND  Jesus  answered  ''  and  spake  unto  them      19-  "^-9- 


10.  The  followers  of  Christ  should 
manifest  <;"rcat  zeal  in  removing  every 
thinir  erroneous  and  injurious  from  his 
house  and  worship.  They  sliould  do  it 
wisely,  in  tlie  name  of  Ohri.st,  and  ac- 
cording to  liis  word,  ver.  1~' ;  1  Tim.  3  :  ■ 

15  ;  Kev.  ',' :  :lO.  i 

11.  God's    house   is  emjiliatically    a 
house  of  prayer,  and  any  tiling  inconsis-  j 
tent  with  prayer  is  unbecoming  it,  or  his 
people,  ver.  13;  Jer.  7  :  8-11 ;  1  Cor.  3  :  i 
16,  17.  ! 

V2.  Deeds  of  mercy,  saving  sinners, 
and  strengthening  Christians,  are  especi- 
allv  becoming  God's  house,  ver.  l-i; 
Lu\e  18  :  10,  13,  14. 

13.  Children  should  love  and  honor 
Jesus,  and  join  in  speaking  and  singing 
his  praise.  Cold  and  formal  ]irofessors 
may  be  displeased,  and  unbelievers  and 
sceptics  may  criticise  and  ridicule,  but 
the  true,  warm-hearted  Christian  will  re- 
joice, ver.  IG. 

1-1.  It  is  not  enough  that  we  have  an 
outward  profession  and  an  appearance 
of  fruitf  ulness,  but  we  must  hear  fruit,  if 
we  would  meet  our  Lord's  apjiroval, 
vers.  18,  19 ;  Gen.  3  :  7,  11 ;  Matt.  7  :  20- 
23. 

15.  The  curse  of  Christ  will  rest  on  all 
who  shall  fail  to  bring  forth  fiuit  to 
him,  vers.  19,  20  ;ch.  23  :  25-28  ;  1  Cor. 

16  :  22. 

16.  Tlie  miracles  of  Jesus  should 
strengthen  our  faith  and  encourage  our 
]irayers,  since  he  is  our  Intercessor,  and 
tlu-ou^h  him  we  can  do  all  things,  vers. 
U,  2-1';  John  14  :  12-14;  Phil.  "4  :  13; 
Heb.  7  :  25. 

17.  The  servants  of  Christ  must  ex- 
pect opposition,  and  that  their  authority 
will  be  f|uestioned  bv  the  enemies  of 
truth,  ver.  23;  John  15  :  20. 

18.  Analogical  arguments  and  inter- 
rogative answers  to  the  cavils  of  sceptics 
are  often  the  most  effectual,  ver.  t.'4. 

19.  Formalists  and  wicked  ojtposersof 
Christ  will  feign  ignorance  and  lie  ra- 
ther than  injure  their  jiopularity,  or  con- 
fess the  truth  which  they  dislike,  vers. 
25,  26. 

20.  Tliey  who  do  not  honestly  seek 
after  the  truth  must  exiicct  to  be  left  in 
error,  ver.  27;  ch.  13  :  12;  Ps.  35  :  9-14;  I 
Isa.  •  9  :  15,  16. 

21.  Openly  wicked  men  are  often  con-  I 


verted,  while  those  who  are  externally 
moral,  and  profess  high  regard  for  reli- 
gious things,  continue  in  disobedience, 
and  are  lost,  vers.  20  :  32 ;  Luke  18  :  10- 
14. 

22.  Many  who  profess  to  obey  God  are 
in  heart  most  disobedient,  vers.  30,  32 ; 
Jer.  3  :  10 ;  Rom.  2  :  17,  24 ;  10  :  3. 

'-3.  How  great  the  patience  and  mercy ' 
of  God  in  sending  so  many  messengers 
to  men  with  so  many  warnings,  invita- 
tions, and  promises,  vers.  33-37;  Heb.  1  : 
1,  2;  Jer.  7:  2.5. 

24.  The  greater  the  privileges,  if  un- 
improved, the  greater  the  guilt,  and  the 
more  awful  the  condemnation,  vers.  40, 
41 ;  ch.  23  :  34-38 ;  Luke  12  :  45-48. 

25.  They  who  obstinately  reject  the 
offers  and  privileges  of  the  Gospel  shall 
have  them  forever  taken  from  them, 
vers.  41,  43 ;  Prov.  1  :  24-32. 

26.  Let  those  to  whom  Christ  has  be- 
come a  stone  of  stumbling  beware  lest 
he  become  a  stone  of  condemnation  and 
unutterable  ruin,  ver.  44;  Luke  3  :  34; 
2  Cor.  2  :  16. 

'.7.  A  far  more  terrible  doom  awaits 
wicked  men  and  nations  under  the  Gos-. 
pel  than  under  the  law,  vers.  43,  44; 
Heb.  10  :  28,  ^9. 

CHAPTER  XXII. 

1-14.  Parable  of  the  Marriage  of 
THE  King's  Son.  Or,  Parable  of  the 
Royal  Marriage  and  the  Wedding  Gar- 
ment. Recorded  only  by  Matthew. 
This  in\rablc  is  supposed  by  some  to  be 
the  same  as  that  of  the  Great  Supjier  re- 
corded in  Luke  14  :  16-24.  An  examina- 
tion of  the  two  will  show  that  they  were 
different  in  time,  jjlace,  occasion,  and 
design.  That  in  Luke  was  spoken 
earlier  in  our  Savior's  ministry,  in  the 
house  of  a  Pharisee,  occasioned  by  the 
remai'k  of  a  guest,  who,  putting  a  wrong 
interpretation  on  the  words  oi  Jesus, 
supposed  him  to  refer  to  the  great  open- 
ing festival  of  Messiah's  kingdom,  when 
he,  as  a  Jew,  would  be  certainly  admit- 
ted ;  and  the  parable  in  reply  was  de- 
siii'ned  to  correct  tlie  false  views  which 
he  held  in  common  with  the  Jews  gene- 
rally, showing  that  comparatively  few  of 
those  who  presumed  upon  the  enjoy- 
ment of  the  Messiah's  kinj;dom  would 


300 


MATTHEW     XXII. 


A.D.   30. 


2  again  bj-  parables,  and  said,  '  The  kingdom  of  hea- 
ven is  like  unto  a  certain  king,  ■"  which  made  a  mar- 

3  riage  for  his  son  ;  "  and  sent  forth  his  servants  to 
call  them  that  were  bidden  to  the  wedding :  °  and 

•1  thej'  would  not  come,  p  Again,  he  sent  forth  other 
servants,  saying,  Tell  them  which  are  bidden,  Be- 
hold, 1  I  have  prepared  mj'^  dinner :  my  oxen  and 
wjy  fatlings  are  killed,  and  all  things  are  ready : 

0  ■■  come  unto  the  marriage.  ^  But  they  made  light  of 
it,  and  went  their  ways,  '  one  to  his  farm,  another 

6  to  his  merchandise:  and  "the  remnant  took  his 
servants,  and  entreated   them  spitefully,  and  slew 


'  ch.  3.  2. 

■"Pro.  9.  1-6;    Is 

2.5.  6;  55.  1. 
"  Lk.  14.  17. 
"  Johu  5.  40. 
p  Ne.  9.  17 ;  Ps.  86. 

5. 

1  John  6.  50,  58. 


'  2  Cor.  6.  1. 

^  Gen.  25.  34  ;  Ps. 

106.  24. 
'  Lk.  14.  18-20. 
"  John  15.  19,  20 ; 

16.  2,  3. 


really  be  prepared  to  receive  and  value 
il  when  ottered  to  them.  But  this  para- 
ble in  Matthew  was  spol^eu  iu  the  tem- 
ple onlj'  a  few  days  before  tlie  cruci- 
fixion, occasioned  by  the  hostility  of 
tlie  scribes,  chief-priests,  and  elders,  aud 
their  demand  as  to  his  authority  (ch.  21  : 
15,  23,  46),  and  was  designed  to  show 
the  terrible  judgments  which  should 
come  upon  the  Jewisli  people  on  ac- 
count of  their  rejection  of  the  Messiali, 
and  the  final  punishment  of  mere  nomi- 
nal professors.  Tliis  also  was  a  roj'al 
marriage  feast,  and  hence  has  the  addi- 
tional figure  of  a  wedding  garment ; 
that  was  merely  a  great  supper.  In  tliis 
■  the  guests  treat  tlie  invitation  with  the 
utmost  contempt  and  insolence,  and  are 
destroyed  for  tlieir  conduct;  in  that  the 
invited  guests  sliow  at  least  enough 
courtesy  to  excuse  themselves,  and  are 
debarred  from  tasting  the  supper.  This 
is  severer,  and  relates  more  especially  to 
the  judgment  of  the  Jewish  people  as 
the  rejecters  of  Christ ;  that  is  milder, 
and  relates  more  especially  to  the  gra- 
ciousness  of  tlie  Gospel's  invitations. 
Each  was  peculiarly  adapted  to  the  re- 
spective occasions  and  to  the  feelings 
manifested  by  the  Jewish  leaders. 

1.  Jesus  answered.  The  word  a?i- 
swer  is  often  used  in  Scriiiture  as  a  kind 
of  response,  where  no  (piestion  is  asked, 
to  some  words,  circumstances,  or  occa- 
sion that  precedes.  Here  it  refers  to 
the  two  last  verses  of  the  preceding 
chapter,  where  we  have  an  account  of 
the  conduct  of  the  chief  priests  and 
Pharisees,  which  occasioned  or  caused  Je- 
sus to  respond  in  an  additional  parable. 
By  parables.  In  parabkfi.  The  para- 
bolic mode  of  teaching  is  expressed  in 
general  terms  bv  the  plural  parables,  ch. 
13  :  3,  10  ;  Mark  3  :  23  ;  12  :  1. 


2.  The  kiugdom  of  heaven.    The 

reign  of  Messiah  iu  the  Gospel  dispen- 
sation, in  resjject  to  open  rejecters  and 
mere  nominal  professors,  is  like  the 
case  of  a  certain  king.  A  mar- 
riage. Not  merely  the  act  of  uniting 
the  two  parties  in  matrimony,  but  all 
the  arrangements  of  the  occasion,  in- 
cluding the  festivities.  The  marriage 
festival  commonly  lasted  seven  days. 
Gen.  29  :  27 ;  Judg.  14  :  17,  18. 

3.  To  call  them  that  were  bid- 
den.    According  to  an  oriental  custom, 

j  those  who  had  been  previously  invited 
are  now  summoned  at  the  beginning  of 
the  festivities.  Compare  Esth.  5:8; 
6  :  14.  The  first  call  having  been  given, 
so  that  they  might  have  time  to  prepare, 
i  it  was  now  expected  that  they  would  be 
1  in  readiness  to  go.  They  would  not 
come.  In  this  refusal  they  show  not 
only  their  disrespect,  but  also  their  dis- 
loyalty to  their  sovereign.  Compare 
Esth.  '1  :  12,  16,  17. 

j     4.     Sent    forth    other    servants. 
j  This  strikingly  shows  the  gracionsness 
I  and  leniency  of   the  king.     Instead  of 
I  bringing  punishment  at  once  upon  those 
;  that  were   bidden,   for  their  contempt, 
]  he  endeavors  to  remove  any  misuuder- 
I  standing,    barrier,   or  difficulty,    which 
1  may  have  been  in  their  way,  and  gives 
j  them  an  opportunity  to   retrace  their 
steps,  and  come  to  the  marriage.      He 
sends  forth  other  servants  to  tell  them, 
in  the  most  explicit  language,  that  the 
preparations  are  made,  and  all  things  are 
i  ready.     Dinner.     The  mid-day  meal, 
the  openinir  meal  of  the  marriage  festi- 
vities.     Fatlings.      The   smaller  and 
younger  animals  fatted  for  slaughter. 

5,  6.  The  treatment  these  servants  re- 
ceived at  the  hands  of  those  hidden. 
Two  classes  of  rejecters  of  the  king' sin- 


A.D.   30. 


MATTHE\A'    XXII. 


301 


7  thein.  But  when  the  king  heard  thereof^  he  was 
wroth  :  and  lie  sent  forth  •"  liis  armies,  and  destroyed 

y  those  murderers,  and  burned  up  tlieir  citj'.  Then 
saith  he  to  his  servants.  The  wedding  is  ready,  but 

9  they  which  were  bidden  were  not  >  worthy.  ^  Go  ye 
therefore  into  the  highways,  and  as  many  as  ye  shall 

10  find,  bid  to  the  marriage.  So  those  servants  went 
out  into  the  highways,  and  "  gathered  together  all 
as  many  as  they  found,  both  bad  and  good  :  and  the 
Avedding  was  furnished  with  guests. 

11  *>  And  when  the  king  came  in  to  see  the  guests,  "=  he 
saw  there  a  man  "*  wiiich  had  not  on  a  wedding  gar- 

13  ment:  and  he  saith  unto  him,  Friend,  «how  camest 
thou  in  hither  not  having  a  wedding  garment  ? 


"Dan.  9.  26;  Lk. 

19.  27,42-44;  21. 

21-24. 
y  Ac.  13.  46  ;  Rev. 

3.4. 
^Pro.  1.20-23;  Is. 

55.  1-3;  Mk.  16. 

15,  16;  Rev.  22. 

n. 

"ch.    13.    47,    48; 

John  10.  16. 
>■  ch.  25.  31,  32. 
"^  1  Cor.  4.  5 ;  Heb. 

4.  12,  13 ;  Rev.  2. 

23. 
1  Zee.  3.  3,  4 ;  Lk. 

15.  22;  Ro.  3.22; 

Eph.4.  24;  Rev. 

19.8. 
e  ch.  5.  20. 


vitation  are  here  given— ^r^i,  those  who 
slighted  the  invitations;  second,  those 
who  persecuted  and  murdered  his  ser- 
vants. The  first  class  are  again  divided, 
one  to  his  farm,  another  to  liis  merchan- 
dise. They  made  light  of  it.  They 
treated  the  invitatiou  of  tlie  king,  and 
the  words  of  the  servants,  with  indille- 
i-ence  and  disregard.  They  sliov.cd  a 
disloyal  and  rebellious  spirit.  Went 
theiV  ways.  Rather,  Went  uwni/. 
Their  disregard  and  indiflference  was  es- 
pecially shown  by  their  going  away  lo 
attend  to  their  own  private  aSairs,  just 
at  the  time  when  the  king's  invitations 
were  urgent,  and  his  busmess  required 
haste.     Compare  2  Chron.  30  :  1,  10. 

The  remnaut.  T/ie  rest,  the  second 
class,  who  vicre  open  and  violent  oppo- 
sers.  Took  his  servants.  Laid  hold 
of  them,  laid  violent  hands  on  them. 
Entreated  them  spitefully.  Abus- 
ed and  ill-treated  them.  They  went  on 
in  their  deeds  of  violence  till,  reaching 
the  climax  of  their  crime,  tliey  slew 
them.  Thus  their  rebellion  becomes 
open  ;  they  are  guilty  of  disloyalty,  mur- 
der, and  treason. 

7.  The  severe  punishment  the  king 
brings  ou  these  re1)cls  and  murderers" 
The  king  was  Avroth,both  on  account 
of  their  unmerciful  treatment  and  cruel 
murder  of  his  servants,  .and  the  insult, 
rebellion,  and  treason  thereby  commit- 
ted. The  crime  he  rightfully  regards  as 
done  against  himself.  Compare  2  Sam. 
10  :  2-6.  He  therefore  destroyed  both 
them  and  their  city. 

8-10.  Not  worthy.  Not  specially 
because  they  were  murderers, but  because 
they  did  not  accept  of  the  king's  invita- 
tiou. Compare  Luke  1-1  ;  18-30,  24. 
26 


Underlying  their  terrible  crimes  was  the 
spirit  of  rebellion.  The  highways. 
The  forks  of  the  roads,  where  ihe  roacls 
from  the  country  eame  together,  and  the 
people  from  the  country  would  come  in 
from  different  directions.  Gathered 
together — both  bad  and  good. 
Persons  of  all  classes  and  conditions. 
Instead  of  the  wedding,  a  preferable 
reading  is,  the  bridal  hall,  etc. 

11,  12.  The  second  portion  of  the  pa- 
rable, the  man  without  the  wedding  gar- 
ment, here  begins.  To  see  the  guests. 
Rather,  To  view  the  guests.  Guests  means 
those  reclining  at  table.  They  were 
doubtless  arranged  on  their  couches,  at 
the  tables,  when  the  king  entered  to 
view  the  company.  Wedding  gar- 
ment. A  garment  suited  for  the  occa- 
sion, and  also  expressly  intended  for  it. 
The  important  point  here  is  not  hoiv  he 
might  have  obtained  a  wedding  garment, 
but  that  he  ought  to  have  had  it.  It  was 
necessary  to  the  enjoyment  of  the  feast, 
and  expected  of  all,  and  he  alone  was 
without  it.  To  allow  him  to  explain  his 
failure  in  not  having  on  the  proper  cos- 
tume, the  king  says  to  him.  Friend, 
my  good  man  (see  ch.  20  :  13),  ho^v 
camest  thou  in  hither,  not  hav- 
ing a  wedding  garment?  And 
he  was  speechless;  he  was  silenced, 
convicted  of  his  folly,  saw  that  the  fault 
was  entirely  his  own,  and  could  say  no- 
thing, not  even  ofl'er  a  shadow  of  an 
excirse.  He  had  not  a  word  to  say  of 
poverty,  haste,  and  hurry  in  coming,  or 
inal)ility  from  any  cause.  It  is  evident 
that  he  was  guilty  of  base  neglect,  and 
of  contempt  toward  the  king  himself. 
It  is  probable  that  the  guests  had  gar- 
ments furnished  them,  gathered  as  they 


302 


MATTHEW     XXII. 


A.D.   30. 


13  f  And  he  was  sjieechless.  Then  said  the  king  to  the 
servants,  e  Bind  him  hand  and  foot,  and  take  him 
away,  and  cast  him  ^  into  outer  darkness;    there 


f  Ro.  3.  19. 
E  Zeph.  1.  7,  8. 
hch.  8.  12;  2  Pet. 
2.  4,  n. 


were  from  the  thoroughfares  of  the  city, 
and  brought  with  great  haste  to  the  wed- 
ding.    This  would  liave  been  no  great 
task  on  the  part  of  the  Iving,  since  tlie 
treasures  of  the  wealthy  consisted  largely 
of  changes   of  raiment,    Job   27   :    1(3; 
James  5  :  2;  see  also  on  ch.  0  :  19.     Ho- 
race says  that  Lucullus,  a  Roman  who 
lived  a  little  before  the  Christian  era,  on 
examining  his  wardrobe,  found  that  he 
liad  five  thousand  mantles.     And  Char- 
din,   who   traveled  in   the  east  in  the 
seventeenth  century,  says  that  the  king  | 
of  Persia  gave  away  an  infinite  number  j 
of  garments.    It  is  also  a  modern  custom 
in  the  east,  to  furnish  garments  on  mar-  [ 
riage,  festive,  and  other  occasions.     At  [ 
the  royal  marriage  of  Sultan  Mahmoud, 
a  number  of  years  ago,  every  guest  had 
made  for  him,  at  the  expense  of  the  sul- 
tan, a  wedding  garment.     No  one,  how-  j 
ever  dignified  his  station,  was  permitted  j 
to  enter  into  the  presence-chamber  of  ; 
that  sovereign  without  a  change  of  rai-  ! 
ment.     Travelers  relate  similar  customs 
in  Persia.      Chardin  mentions  a  vizier 
who  lost  his  life  for  not  appearing  before 
his  sovereign,  a  Persian  king,  in  a  robe 
that  had  been  sent  him  for  tlie  purpose. 
Since  eastern  manners  change  so  little,  | 
it  is  likely  that  such  customs  existed  in 
the  days  of  our  Savior,  and  long  before. 
Circuinstantial  evidence  may  also  be  de- 
rived from  such  passages  as  Gen.  45  :  22 ; 
1  Sam.  18  :  4 ;  2  Kings  10  :  22 ;  Esth.  6  : 
8 ;  Dan.  .5:7;  Rev.  3:5;  6  :  11. 

13.  The  guest,  being  thus  inexcusable, 
and  guilty  of  neglect  of  plain  duty,  of 
great  impropriety  on  such  an  occasion, 
and  of  contempt  toward  his  sovereign, 
is  summarily  punished.  To  his  ser- 
vants. To  his  attendants.  These  were 
his  ministering  and  personal  attendants, 
the  officers  who  attended  him  and  exe- 
cuted his  will.  They  are  to  be  distin- 
guished from  his  scrvatitK^  mentioned  in 
the  preceding  verses.  Bind  him  hand 
and  foot.  As  criminals  were  bound 
for  punishment;  it  wa^  also  a  part  of 
the  punishment.  Take  him  away, 
according  to  the  best  critical  authorities, 
should  be  omitted.  Outer  darkness. 
The  darkness  outside  the  royal  baniiuet- 
ing  house,  which  was  brilliantly  illumi- 
;iated.     His  chagrin,  shame,  and  anguish 


are  expressed  by  the  outward  signs  of 
Aveeping  and  gnashing   of  teeth. 

See  on  ch.  8  :  12. 

This  being  a  complex  parable,  consist- 
ing of  the  royal  marriage  and  the  wed- 
ding garment,  it  has  a  complex  design 
and  a  double  centre  of  comparison.  Its 
grand  design  was  to  show  the  rejection 
of  the  Jewish  people  and  the  destruction 
of  Jerusalem,  on  account  of  their  rejec- 
tion of  Christ,  and  also  the  final  punish- 
ment of  all  mere  nominal  professors. 
Its  centres  of  comparison  are  found  in 
the  destruction  of  the  city  of  those  re- 
jecters and  murderers,  and  in  the  cast- 
ing forth  into  outer  darkness  of  the  man 
without  the  wedding  garment.  The 
first  portion  of  the  parable  bears  some 
resemblance  to  Prov.  9  : 1-6 ;  the  second 
portion  to  Zeph.  1  :  7,  8. 

The  king  represents  God  the  Father; 
the  lion,  Jesus  Christ  the  Son  of  God ; 
the  marriiige,  the  marriage  supper  of  the 
Lamb  (Rev.  19  :  7-9),  the  full  and  com- 
plete union  of  Christ  and  his  congre- 
gated people  ill  glory.  The  crowning 
blessings  of  the  Gospel  are  frequently 
set  forth  in  Scripture  under  the  figure  of 
a  marriage,  Ps.  45  :  6-15 ;  Isa.  61  :  10 ; 
62  :  5;  Hos.  2  :  19,  20;  2  Cor.  11  :  2; 
Eph.  5  :  25-27,  32. 

Those  hidden  to  the  wedding  were  the 
Jewish  people,  ch.  10  :  5, 6 ;  John  4:  22; 
Acts  13  :  46.  T!he  first  invitation,  which 
is  implied,  was  given  by  John  the  Bap- 
tist and  the  |>rophets  who  foretold  the 
coming  of  Christ  (Acts  3  :  22-24).  This 
parable  belonos  entirely  to  the  new 
dispensation,  and  therefore  can  extend 
back  into  the  old  only  as  it  was  fore- 
tf)ld  or  announced.  The  second  invita- 
tion, or  the  swnmotis  to  the  wedding  by 
the  servants,  was  the  preaching  of  the 
glad  tidings  by  the  twelve  and  the 
seventy  (Luke  9  : 1,  2  ;  10  :  1)  before  the 
crucifixion ;  the  refusal  to  come  repre- 
sents the  Jew^s,  especially  the  scribes, 
chi(!f-priests,  and  Pharisees,  as  the  poli- 
tical and  religious  representatives  and 
leaders  of  the  people,  rejecting  Christ 
and  salvation,  John  5  :  40.  The  third 
and  hist  iantation  represents  the  preach- 
ers of  the  Gospel  to  the  Jews  after  the 
resurrection.  The  announcement  (ver. 
4),  /  have  prepared  my  dinner ;  my  oxen 


A.D.  30. 


MATTHEW    XXII. 


303 


14  shall   be  weeping  and  gnashing  of  teeth, 
many  are  called,  but  lew  are  chosen. 


I  For    '  ch-7.  14;  20.  16. 


and  the  fallings  are  killed,  etc.,  shows  an 
advancement  in  the  divine  preparation ; 
Christ  offering  himself  a  sacrifice  for  sin, 
dying,  rising,  ascending,  and  the  Holy 
Spirit  descending  in  power.  Compare 
John  6 :  .51-58 ;  Acts  2 :  38,  39 ;  3  :  26.  The 
unbelieving  Jews  who  rejected  this  invi- 
tation are  represented  under  two  classes: 
first,  tliose  who  were  indifferent,  lilce  De- 
mas,  loving  this  present  world,  and  so 
absorbed  in  it  as  to  have  but  little 
tliought  about  God  and  religion ;  se- 
cond, the  open  opposcrs  of  Christ  and 
the  persecutors  of  his  disciples.  Thus, 
they  cast  Peter  and  John  into  prison 
(Acts  4:3);  then  the  apostles  (Acts 
.5  :  18) ;  then  the  disciples  generally, 
both  men  and  women.  Acts  8  :"  3.  They 
scourged  some  (Acts  5  :  40 ;  16  :  22)  and 
slew  others,  as  Stephen  and  James,  Acts 
7  :  58 ;  12  :  2.  This  last  invitation  con- 
tinued about  thirty  five  years. 

The  city  of  these  imirderers  (ver.  7)  re- 
presents Jerusalem ;  the  armies,  the  Ro- 
man armies  under  Titus  Vespasian,  who 
utterly  destroyed  the  city  and  the  tem- 
ple, A.D.  70.  "  See  on  ch.  21  :  41,  last 
paragraph.  They  are  called  his  annies, 
because  they  Avere  God's  messengers  of 
wrath  against  that  devoted  city.  God 
often  uses  the  wicked  to  execute  his 
judgments,  Jer.  25  :  9 ;  Joel  2  :  2.5. 

The  Jews  had  shown  themselves  not 
imrthy  (  Acts  13  :  46),  by  their  rejection 
of  the  Gospel,  and  their  opposition  to 
Christ  and  his  cause,  culminating  in 
cruel  persecution.  They  arc  i-ejccted, 
their  city  destroyed,  and  those  that  re- 
main are  scattered,  and  the  Gospel  is 
offered  to  the  Gentiles.  Thus,  the  ser- 
vant'«  are  commanded  to  go  forth  into 
the  highimys,  the  thoroughfares  of  the 
world,  to  the  Gentiles,  the  heathen 
woi-ld.  Tfte  had  and  good  represent  men 
of  all  descriptions ;  the  best  as  well  as 
the  worst  men  need  the  Gospel,  and  all 
are  welcome  to  it.  It  was  by  accepting 
the  invitation  that  the  wedding  wasfur- 
nished  with  giifsts. 

The  man  ivithout  the  wedding  gannent 
represents  the  mere  nominal  professor  ; 
the  wedding  garment  is  the  righteous- 
ness which  is  obtained  through  faith 
(Phil.  3  :  9),  which  is  professed  in  haj)- 
tism  (Gal.  3  :  27;  compare  Ei)h.  4  :  23, 
24),  and  which  is  indispensable  to  enter- 


ing and  enjoying  the  kingdom  of  glory, 
Heb.  13  :  14.  "The  fine  linen  is  the 
righteousness  of  the  saints,"  Rev.  19  :  8. 
Compare  Isa.  61  :  10. 

Tlie  questioning  this  man  without  the 
wedding  gamient,  by  the  king,  repre- 
sents the  judgment  coming  home  to  each 
individual  heart,  2  Cor.  5  :  10.  And  here 
may  be  a  reason  why  one  individual  is 
made  to  represent  a  class,  in  order  that 
the  application  might  be  the  more 
pointed  and  personal.  As  he  was  speech- 
less, so  shall  nominal  professors  be  with- 
out excuse  and  struck  dumb  in  the  pre- 
sence of  their  Judge.  Righteousne;  s  was 
a  free  gift ;  their  guilt  will  consist  in  not 
accepting  it  from  the  heart.  This  man, 
coming  in  his  own  dress,  represents 
them  clothed  in  and  trusting  in  their 
own  righteousness.  This  was  a  warning 
to  scribes  and  Pharisees,  to  Judas,  and 
to  all  who  had  the  fonn  of  godliness 
without  the  power. 

As  he  was  cast  forth,  so  shall  nominal 
Christians  be  excluded  from  heaven. 
The  servants,  or  mhiistering  attendants 
(ver.  13),  represent  the  angels  who 
"shall  gather  out  of  his  kingdom  all 
that  offend,  and  them  that  do  iniquity," 
ch.  13  :  41,  49.  The  hhiding  him  hand 
and  foot  points  to  their  perfectly  help- 
less and  disgraceful  condition.  The  cast- 
ing forth  is  their  banishment  from  the 
presence  of  the  Lord  ( 2  Thess.  1:9); 
the  Older  darkness,  the  blackness  of  dark- 
ness forever  ( Jude  13) ;  the  iceqnng  and 
gnashing  of  teeth,  the  miserj'  of  the  lost 
soul,  arising  from  despair,  remorse,  and 
the  wrath  of  a  holy  God. 

14.  In  closing,  Jesus  utters  one  of  his 
solemn  proverbial  sayings.  For.  Such 
is  the  solemn  fact  under  the  Gospel  dis- 
pensation, which  is  in  harmony  with  the 
teaching  of  this  parable,  and  indeed  ren- 
ders its  narration  necessary.  Many  are 
called,  referring  to  verses  3  and  9,  and 
including  Jews  and  Gentiles,  all  who  are 
invited  to  receive  the  blessings  of  the 
Gospel.  Few  are  chosen.  This  is  to 
be  explained  in  harmony  with  the  para- 
ble. But  few  enjoy  the  benefits  of  the 
Gospel  by  accepting  its  provisions.  All 
indeed  is  of  sovereign  grace,  and  of  a 
sovereign  purpose;  but  the  human  side 
in  accejitiuir  the  invitation  is  prominent 
in  the  parable.     See  on  ch.  20  :  16. 


304 


MATTHEW    XXII 


A.D.  30. 


Concerning  the  jMi/ment  of  tribute  to  Ccesar. 

15  ''  THEN  went  the   Pharisees,  and  took  counsel 

16  'how  they  might  entangle  him  in  ?iis  talk.  And 
they  sent  out  unto  him  their  disciples  with  the  He- 
rodians,  saying,  ""  Master,  we  know  that  thou  art 
true,  and  teachest  the  way  of  God  in  truth,  neither 
carest  thou  for  any  man :  for  thou  regardest  not  the 

17  person  of  men.  Tell  us  therefore.  What  thinkest 
thou  ?     Is  it  lawful  to  give  tribute  unto  ■>  Caesar,  or 


kMk.  12.  13;  Lk. 

20.  20 ;  Ps.  2.  2. 
>  Ps.56.  5,  6;  Heb. 

12  3 
■n  Ps.  5.  9 ;  Gal.  6. 

7. 


Lk.  2.  1;  John 
19.  12,  15;  Ac. 
17.  7 ;  25.  8. 


1.5--22.  The  reply  of  Jesus  to  the 
Pharisees  and  Herodians,  concern- 
ing THE  LAWFULNESS  OF  PAYING  TRI- 
BUTE TO  C^SAR,  Mark  13  :  13-17 ;  Luke 
20  :  20- -'6. 

The  Jewish  rulers  having  been  worsted 
in  their  direct  attempt  to  silenee  Jesus, 
and  being  greatly  enraged  byliis  rebukes 
and  threatenings,  and  being  restrained 
from  laying  hands  on  him  for  fear  of 
tlie  people^  now  strive  to  unite  all  par- 
ties opposed  to  liim,  and  in  various  ways 
endeavor  to  draw  from  him  something 
which  might  afford  a  civil  or  ecclesias- 
tical accusation  against  him,  or  at  least 
might  destroy  his  popularity  and  influ- 
ence with  the  people. 

1.5.  Then  went  the  Pharisees,  etc. 
The  Pliarisees  were  the  leaders  of  the 
opposition,  and  probably  formed  the 
principal  ones  of  those  who  had  just 
questioned  the  authority  of  Jesus.  How 
they  mi^ht  entangle  him  in  his 
talk.  How  they  might  ensnare  or  en- 
trap him  with  a  word.  Compare  1  Sam. 
~'8  :  9;  Prov.  6  :  J.  In  his  talk.  More 
e.vaetly  translated,  with  a  word,  the  Plia- 
risees supposing  that  he  must  necessarily 
entrap  liimself  by  answering  either  yes 
or  )io  to  their  question  in  verse  17.  "  Not 
in  dLscourxe  in  general ;  but  with  specific 
reference  to  the  artfully  devised  ques- 
tion in  verse  17,  to  which  it  seemed  he 
could  answer  neither  yes  nor  no,  without 
fatally  involving  himself  in  his  relations 
either  to  the  government  or  the  people." 
— Dr.  Con  ant,  Efi/'iMon  of  Matthew. 

16.  Their  disciples."  To  carry  out 
their  plan,  the  Pharisaic  rulers  could  not 
come  themselves  to  Jesus,  for  they  were 
known ;  they  therefore  sent  their  disci- 
ples, their  pupils  and  followers,  young 
and  unknown  persons.  Compare  Acts 
3' :  3.  Herodians.  This  class  is  re- 
ferred to  by  name  only  in  this  passage, 
and  in  Mark  3  :  0 ;  13  :  13.  The  Hero- 
dian-  appear  to  have  been  a  political  ra- 
ther thau  a  religious  party,  though,  as  it 


is  supposed,  mostly  Sadducees  in  reli- 
gious sentiment.  They  were  partisans 
of  the  Herodian  family,  and  consequent- 
ly of  the  Roman  dominion  over  the 
country,  which  was  odious  to  the  Jews 
generally.  They  may  be  regarded  also 
as  the  friends  and  partisans  of  Herod 
Antipas,  tetrarch  of  Galilee  and  Perea, 
and  hence  Galileans,  and  belonging  to 
the  same  province  with  Jesus,  whose 
testimony  might  be  of  great  importance. 
Herod  was  desirous  of  obtaining  the  title 
of  king  from  the  Roman  emperor;  and 
if  his  friends  could  rid  Palestine  of  one 
who  opposed  Roman  dominion  and 
aspired  to  be  king  of  the  Jews,  it  might 
work  to  the  advantage  of  Herod.  Thus, 
while  the  Pharisees  hated  and  opposed 
the  Herodians,  they  hated  Jesus  so  much 
more  that  they  could  unite  with  them  in 
their  opposition  to  him.  The  Herodians, 
on  the  contrary,  united  with  the  Phari- 
sees more  from  political  and  selfish  mo- 
tives. 

Master,  we  know,  etc.  Teacher, 
we  know.  They  affirm  what  is  true,  but 
hypocritically.  Nicodemus  used  similar 
language,  but  sincerely.  Luke  says  the 
chief  priests  and  scribes  "sent  forth 
spies,  who  should  feign  themselves  just 
men,  that  they  might  t.ake  hold  of  his 
•words,"  Luke'  30  :  30.  They  pretended 
to  acknowledge  Jesus  to  be"  all  that  he 
claimed,  and  to  be  ready  to  abide  by  his 
decisions,  since  they  would  be  absolutely 
true  and  just,  independent  of  the  influ- 
ence and  autliority  of  men.  They  came 
to  Jesus  not  as  Pharisees,  nor  Herodians, 
but  as  just  men,  hoping  by  their  words 
to  hide  their  character,  and  flatter  Jesus, 
and  lead  him  into  an  uni^uarded  posi- 
tion. Neither  carest ;  for  the  censure 
or  applause  of  any.  Thou  regardest 
not;  thou  art  perfectly  impartial.  The 
way  of  God.  The  way  which  God  has 
marked  out  for  men  to  walk  in  before 
him,  Ps.  v7  :  11. 

17.  Tell     us,    therefore,     what 


A.D.  30. 


MATTHEW     XXII. 


305 


o  ch.  16.  8. 
p  Pro.  15.  11. 


18  not  ?     But  Jesus  °  perceived  their  wickedness,  and 

19  said,  P  Why  tempt  ye  me,  ye  hypocrites?     Show  me 
the  tribute  money.     And  they  brought  unto  liim  'i  a    "•  ch.  18.  28;  20.  2 

20  penny.     And  he  saith  unto  them,  Whose  is  this  im- 
31  age  and  superscription  ?   Tliey  say  unto  him,  Caesar's. 

Then  saith  he  unto  them,  ''  Render  therefore  unto 


ch.  17.  25-27  ;Ro. 

13.  7. 


thinkest  thou.  What  are  thy  thoughts 
and  opinion  on  this  much  disputed 
point  V  Tell  us,  and  settle  the  question, 
for  we  have  determined  to  submit  it  to 
thy  judgment.  Is  it  lawful,  for  us  as 
Jews,  as  the  chosen  people  of  God,  Luke 
20  :  •^•■l.  The  question  is  uot  whether  it 
was  advisable,  but  whether  it  was  laufiil 
for  them,  who  acknowledged  God  as 
their  king.  To  give  tribute.  The 
poll-tax  imposed  ouuU  males  from  four- 
teen, and  females  from  twelve  to  sixty- 
live.  CsEsar.  The  family  uanie  of  Ju- 
lius Ciesar,  the  first  Roman  emperor,  and 
applied  to  his  successors,  whether  of  his 
family  or  not,  as  a  designation  of  their 
office,  and  a  representation  of  Roman 
power.  The  Ccesar  then  reigning  was  the 
Emperor  Tiberius.  Or  not  ?  The  ques- 
tion was  so  put  as  to  require,  as  they 
thought,  the  answer,  either  yes  or  no. 
They  would  rather  have  him  answer  in 
the  negative,  for  then  they  would  "de- 
liver him  into  the  powei-  and  authority  of 
the  governor"  as  a  seditious  person, 
Luke  'JO  :  20.  But  if  he  answered  in  the 
affirmative,  then  they  would  accuse  him 
before  the  people  as  opposed  to  the  law 
of  God.  The  Herodians,  as  friends  of 
Herod,  and  hence  of  the  Roman  supre- 
mac}-,  were  in  favor  of  paying  tribute. 
The  Pharisees  generally  espoused  the 
popular  Jewish  sentiment,  that  paying 
tribute  to  a  foreign  power  was  a  badge  of 
servitude,  and  even  contrary  to  the  law  of 
Moses.  Thus  Judas,  the  Gaulonite  (Acts 
5  :  35),  had  raised  an  insurrection  in  op- 
position to  levyiuii'  this  tax,  holding 
that  it  was  unlawfvd,  and  even  rebellion 
against  God  for  the  Jews  to  pay  tribute 
and  submit  to  a  foreign  power.  These 
sentiments  were  extensively  promiilgat- 
ed;  and  the  Jewish  people,  who  were 
very  restless  under  the  Roman  yoke, 
quite  generally  espoused,  or  sympathized 
in  them.  This  was,  however,  a  fanatical 
view  of  thelaw%  since  the  Jews  were  no- 
where forbidden  to  pay  tribute  to  a  fo- 
reign conqueror.  They  were  only  for- 
bidden to  set  a  stranuer  over  them  as 
king,  Deut.  17  :  15.     They  had,  at  diffe- 


rent times,  paid  heavy  tribute  to  Syria 
and  Babylon. 

18.  Perceived  their  wickedness. 

Rather,  Knowiug  tluir  wicknlnei^s,  their 
evil  disposition,  their  malicious  artifice. 
Why  tempt  ye  me  y  Why  entice  me  to 
say  something  which  you  can  use  against 
me  ?  Why  do  you  try  to  draw  nVe  into 
a  snare,  so  as  to  entrap  me?  Hypo- 
crites ;  dissemblers,  pretenders,  assum- 
ing a  character  that  does  not  belong  to 
you. 

19.  Tribute  money.  The  current 
coin  of  the  taxation,  the  money  in  which 
civil  taxes  were  paid.  A  penny.  A  de- 
nary, a  Roman  silver  coin,  worth  about 
fifteen  cents.  See  on  ch.  18  :  i.8;  and 
wood-cut,  ch.  i-O  :  2.  It  was  a  current 
maxim  of  Jewish  teachers,  that  "  wher- 
ever a  king's  coin  is  current,  there  his 
sovereignty  is  acknowledged."  It  was 
an  evidence  of  the  Roman  dominion 
over  the  land,  that  Roman  currency  was 
used ;  and,  by  using  it,  the  Jews  in  fact 
acknowledged  their  subjection  to  the 
Roman  power. 

~0.  Image  and  superscription. 
The  image  was  probably  the  likeness  of 
the  Roman  emperor,  Tiberius  Cii?sar. 
The  inscrijiiion  was  the  motto  of  the 
coin,  the  title  of  the  emperor,  declara- 
tive of  his  sovereignty. 

21.  Caesar's.  They  thus  acknowledged 
that  they  were  peacefully  submitting  to 
his  government,  and  enjoying  his  protec- 
tion. Render.  Payoff.  The  idea  is  not 
renderirifi  a  gift,  but  rendering  what  is 
due.  The  things  that  are  Caesar's. 
Render  to  Ca'sar  whatever  is  due  to  him, 
what  rightfully  belongs  to  him;  if  you 
are  under  his  government,  obey  him  and 
pay  him  fully  for  his  protection,  so  long 
as  you  violate  no  divine  ol;ligation.  He 
does  not  discuss  a  political  question,  nor 
the  right  or  wrong  of  Roman  supremacy ; 
but  taking  their  condition  as  it  really 
was,  the  Roman  power  peacefully  ac- 
knowledged and  its  protection  enjoyed, 
he  teaches  that  they  should  ]iay  toward 
its  sujiport,  and  render  to  it  whatever 
was  rightfully  its   due.     Paul  expands 


306 


MATTHEW    XXII. 


A.D.  30. 


Ci3esar  the  things  which  are  Caesar's  ;  '  and  unto  God 

22  tlie  things  that  are  God's.  When  they  had  heard 
these  loords,  they  marveled ;  and  left  him,  and  went 
their  way. 

Concerning  the  Resurrection. 

23  "  THE  same  day  came  to  him  the  Sadducees, 
"  w^hich  say  that  there  is  no  resurrection,  and  asked 

24  him,  saying,  Master,  ^  Moses  said,  '  If  a  man  die, 
having  no  children,  his  brother  shall  marry  his  wife, 


ch.  4.  10;  Dan.  3. 
16-18;  6.  10-13; 
Ac.  5.  29. 


<■  Mk.  12.  18 ;  Lk. 

20.  27. 
"  Ac.  23.  8 ;  1  Cor. 

15.  12-14 ;  2  Tim. 

2.  18. 
"  Deii.  25.  5-10. 


this  idea  in  Rom.  13  :  1-7.  The  things 
that  are  God's.  And  since  in  the 
higliest  sense  you  are  under  God's  go- 
vernment, preserved,  protected,  and  sup- 
ported by  liiin,  render  to  him  whatever 
is  due  to  liim  as  your  God  and  King — 
your  obedience  and  the  whole  circle  of 
religious  duty.  The  two  precepts  are  in 
liarlnony,  and  the  one  really  tlowing  out 
of  the  other.  As  love  to  our  neighbor  is 
in  harmony  with,  and  Hows  from,  love 
to  God,  so  rendering  all  rightful  obedi- 
ence to  human  government  is  in  harmo- 
ny with,  and  springs  from,  discharging 
our  full  obligation  to  God,  1  Tim.  -.l  :  1, 
2;  I  Pet. '-' :  18-16.  "  Man  is  the  coina";e, 
and  bears  the  image  of  God,  Gen.  1:27; 
9:6;  Acts  17  :  29 ;  James  o  :  9.  .  .  . 
We  owe,  then,  onr-selves  to  God ;  and  this 
solemn  duty  is  implied,  of  going  our- 
selves to  tiiin,  with  all  that  we  have  and 
are.  Tlie  answer  also  gives  them  the  real 
reason  why  they  were  now  under  subjec- 
tion to  C.psar,  namely,  because  they  had 
fallen  from  their  allegiance  to  God,"  2 
Chron.  12  :  .5-,S. — Alfokd. 

22.  Marveled.  They  wondered  at  a 
reply  so  unexpected,  so  apt  and  true,  and 
at  his  wisdom  in  escaping  their  snare. 
He  maintained  botli  tlie  rights  of  govern- 
ment and  the  rights  of  God,  and  in  such 
a  manner  that  neither  party  could  accuse 
liim.  The  wisdom  of  his  reply  may  well 
command  our  admiration.  He  laid  down 
a  great  moral  principle,  which  is  applica- 
ble in  ever}'  age  of  the  world,  aud  wiiich, 
if  properly  carried  out,  will  conduce  to 
the  higliest  good  of  man  and  to  the  glorj' 
of  God. 

23-33.  The  reply  of  Jesus  to  the 
s.^dducees  concerning  the  resur- 
RECTION, Mark  12  :  18-27;  Luke  20 :  27- 
40.  The  attack  of  the  Sadducees  was  less 
artful  and  insidious  than  that  of  the  Plia- 
risees  aud  Heridians.  Their  question 
was  most  frivolous,  and  their  design 
seems  to  have  been  to  throw  contenipt 


not  merely  on  the  doctrine  of  the  rcsur- 
rectiou,  which  they  denied,  but  especi- 
ally upon  Jesus,  by  any  answer  he  might 
give. 

23.  The  same  day ;  on  which  Jesus 
baffled  aud  silenced  tlie  Pharisees  and 
Herodians.  The  Sadducees.  There 
being  no  article  in  the  original,  it  should 
read^simply,  iSaddiu-ees.  Sec  on  ch.  3 :  7. 
The  Sadducees  believed  that  the  soul 
perished  with  the  body,  and  hence  that 
there  is  no  resurrection  of  the  dead, 
and  denied  the  doctrine  of  a  future  state 
and  of  spiritual  existence,  such  as  angels 
and  spirits.  Acts  23  :  8.  The  word  resw- 
redion,  as  used  in  this  and  the  following 
verses,  appears  to  have  a  somewhat 
broader  signification  than  merely  rising 
from  the  ^ead,  including  not  only  the 
life  that  ensues,  but  also  the  life  of  the 
soul  pre\ious  to  the  reunion  of  soul  and 
body.  Thus  it  is  very  nearly  equivalent 
to  future  life,  the  rising  from  the  dead 
being  the  central  hinge  around  which 
thatlife  turns.  Comjiare  the  language 
of  Mark  12 :  23,  "  In  the  resurrection, 
therefore,  when  they  shall  rise." 

24.  Master.  Teacher.  They  also  ap- 
l^roach  him  with  apparent  regard  for  his 
authority  as  a  religious  teacher.  Moses 
said.  Rejecting  all  human  tradition, 
they  acknowledged  the  authority  of  Mo- 
ses. The  law  which  they  cite  is  found 
in  Deut.  25:  .5,  6,  and  was  designed  to' 
prevent  any  family  in  Israel  from  becom- 
ing extinct.  The  case  here  stated  was 
probably  a  fictitious  one,  and  taking  for 
granted  that,  if  there  was  a  resurrection, 
the  present  relations  of  life  must  con- 
tinue in  the  future  state,  they  thought 
to  show  from  the  law  the  manifest  ab- 
surdity of  the  doctrine.  It  may  have 
been  ti  favorite  argument  of  the  Saddu- 
cees with  the  Pharisees,  and  is  an  illus- 
tration of  their  manner  of  opposing  the 
doctrine. 

25-27.  Now  there  were  with  us. 


A.D.  30. 


MATTHEW     XXII. 


SO"; 


25  and  raise  up  seed  unto  his  brother.'  Now  there 
were  witli  us  seven  l)rethren  :  and  tlie  first,  when  he 
had  married  a  wife,  deceased  ;  and,  having  no  issue, 

36  left  his  wife  unto  his  brotlier  :  likewise  the  second 

27  also,  and  the  tliird,  unto  the  seventh  :  and  last  of 

28  all  the  woman  died  also.  Therefore  in  the  resurrec- 
tion whose  wife  shall  she  be  of  the  seven  ?  For  they 
all  had  her. 

29  Jesus  answered  and  said  unto  them,  y  Ye  do  err, 
'  not  knowing  the  Scriptures, "  nor  the  power  of  God. 

30  For  in  the  resurrection  they  neither  marry,  nor  are 
given  in  marriage,  but  *>  are  as  the  angels  of  God  in 


'Ph.    17.    15;    49. 

14,  15;  18.26.  lit; 
Dan.  12.2;  Hos. 
13.  14. 

'  Ps.  119. 130;  Jno. 
5.  39 ;  20.  9 ;  Ro. 

15.  4. 

•Ge.  18.  14;  Jer. 

32.  17;   Phil.   3. 

21. 
»■  1  John  3. 2 ;  Rev. 

5.  9-11. 


The  Sadducees  state  the  case  as  if  it  had 
actually  occurred  among  them.  It  may 
have  been  a  long  disputed  case,  never 
before  fully  solved.  Some  suppose  it 
founded  on  the  apocryphal  book  of  To- 
bit  3  :  8.  Having  no  issue.  Having 
no  seed. 

28.  In  the  resurrection.  In  the 
resurrection  stiite  or  life;  the  state  of 
being  into  which  the  resurrection  issues. 
Whose  wife  should  she  be  ?  The 
Pharisees  appear  to  have  held  that  the 
relationships  of  this  life  would  continue 
in  the  future  state.  And  with  no  other 
conception  of  the  doctrine  the  Saddu- 
cees foresaw  a  certain  conflict  between 
these  seven  brothers.  All,  then,  can  not 
have  her,  but  only  one ;  yet  none  has  a 
claim  upon  her  above  the  rest.  Whose 
wife,  then  ?  They  see  here,  as  they  sup- 
pose, an  insurmountable  difficulty  to 
supposing  a  resurrection  life.  It  would 
be  a  state  of  confusion,  with  interests 
and  relationships  which  could  never  be 
justly  settled.  And  besides,  as  this  case 
grew  out  of  a  Mosaic  enactment,  it  was 
evident,  as  they  thought,  that  Moses 
never  intended  "to  reveal  a  resurrection 
and  a  future  life.  Their  object  was  not 
t<J  have  their  i|uestion  solved,  but  rather 
to  puzzle  Jesus,  or  to  draw  forth  some 
expression  which  they  could  use  against 
him.  They  could  not  expect  him  to  den j- 
the  resurrection ;  for  he  had  raised  Laza- 
rus from  the  dead,  and  had  repeatedly  in- 
culcated the  doctrine.  He  was  doubtless 
known  to  side  with  the  Pharisees  in  this 
respect.  But  they  hoped  to  bring  him 
into  conflict  with  the  law  of  Moses,  or 
induce  him  to  utter  that  which  they  could 
construe  into  blasphemy,  or  turn  into 
ridicule. 

29.  Jesus  answers  them  quite  diffe- 
rently from  what  they  expected.     He 


does  not  so  much  notice  the  question  as 
the  imderlying  error  that  suggested  it. 
He  first  shows  their  mistake  through  ig- 
norance, and  then  expounds  a  passage 
in  point  from  the  law.  Ye  do  err.  You 
go  astraj',  you  wander  through  your  two- 
fold ignorance  of  Scripture  and  the 
power  of  God.  Not  knoAving  the 
Scriptures.  Not  understanding  the 
Scriptures  in  their  deep  spiritual  im- 
port, esiDecially  in  regard  to  a  future  ex- 
istence. Nor  the  power  of  God, 
which  can  and  will  remove  all  obstacles 
in  the  way  of  a  future  life,  as  taught  in 
his  word.  Since  God  is  omnipotent,  the 
dead  can  be  raised;  and  they  will  be 
raised,  since  lie  has  so  taught  us  in  his 
word.  The  same  two-fold  ignorance  and 
unbelief  lie  at  the  foundation  of  the 
principal  objections  to  the  resurrection 
at  the  present  day.  Acts  26  :  8 ;  Rom.  4 : 
17  ;  1  Cor.  6  :  14  ;  1.5  :  34. 

oO.  In  the  resurrection.  In  that 
state  ushered  in  by  the  resurrection. 
The  reference  is  to  the  resurrection  stat*.' 
of  the  righteous,  Luke  20 :  35.  The  Jew, 
as  one  of  God's  chosen  people,  would 
look  forward  to  the  future  condition  of 
the  righteous.  Neither  marry.  With 
reference  to  males.  Given  in  mar- 
riage. With  reference  to  females,  who, 
among  the  Jews,  wei-e  given  in  marriage 
by  their  fathers.  Are  as  the  angels 
of  God.  Not  constituted  for  the  mar- 
riage relation.  Their  existence,  rela- 
tions, and  state  will  be  similar  to  those 
of  the  angels  ;  not  earthly,  sensual,  and 
mortal,  but  heavenly,  spiritual,  and  im- 
mortal. "  Neither  can  they  die  any  more ; 
for  they  are  equal  unto  the  angels,  and 
are  the  children  (so7is)  of  God,"  Luke  20: 
36.  They  are  not  dependent  on  the  mar- 
riage relation  for  the  preservation  of 
their  species,  but  are  themselves  immor- 


308 


MATTHEW    XXII. 


A.D.  30. 


31  heaven.     But  as  touching  the  resurrection  of  the 

dead,  have  ye  not  read  that  which  was  si:)okeu  unto 
33  you  by  God,  saying,  "  '  I  am  the  God  of  Abraham, 

and  the  God  of  Isaac,  and  the  God  of  Jacob  V  God 
33  is  not  the  God  of  the  dead,  but  of  the  living.     And 

when  the  multitude  heard  this,  ^  they  were  astonish-    "  ^h.  7.  28, 

ed  at  his  doctrine. 


Ex.  3.  6,  16 ;  Ac. 
7.  32;  Heb.  11. 
16 


tal.  As  the  righteous  will  be  as  the  an- 
gels, the  wicked  will  be  as  the  fallen  an- 
gels, or  demons. 

31.  Touching  the  resurrection 
of  the  dead.  Concerning  the  resur- 
rection. The  future  life  which  the  Sad- 
ducees  were  making  to  hinge  on  the  re- 
surrection. The  dead  here  refers  not 
merely  to  the  bodies  of  those  who  have 
died,  but  to  their  disembodied  spirits — 
with  reference,  indeed,  to  their  being  re- 
united to  their  bodies  and  raised.  The 
Hebrew  had  a  distinct  word,  rapha,  which 
refers  to  that  part  of  man  which  survives 
death,  and  was  a  distinct  name  for  that 
separate  existence.  Job  2(5  :  .5 ;  Ps.  88  : 
10 ;  Prov.  3  :  18 ;  9  :  18  ;  21  :  16 ;  Isa.  11 : 
9;  26  :  14,  19.  Have  ye  not  read 
that  spolvcn  by  God,  wliicli  is  a  proof  of 
the  resurrection  and  of  the  whole  future 
state  which  it  implies  V  Jesus  appeals  to 
Moses,  Evodus  o  :  6,  inasmucli  as  they 
had  just  drawn  their  argument  from  Mo- 
ses. Some  affirm,  and  otliers  deny,  that 
the  Sadducecs  rejected  all  the  other  parts 
of  the  H0I3'  Scriptures  but  tlic  live 
books  of  Moses.  The  true  statement 
seems  to  be,  that  they  rejected  all  tradi- 
tion, and  received  only  the  written  law, 
and  that  they  held  that  the  five  books  of 
Moses  should  be  greatly  preferred  above 
the  rest  of  the  Old  Testament,  and  re- 
garded as  the  only  ultimate  standard  of 
appeal  for  all  doctrine.  We  tlius  see  an- 
other reason  why  Jesus  appeals  to  Mo- 
ses, since  they  regarded  his  writings  of 
the  highest  authority.  He,  however,  im- 
plies, according  to  Luke,  that  he  might 
have  appealed  to  the  strong  testimonies 
of  other  Scripture  (Isa.  26  :  19 ;  Ezek. 
36  :  1-14 ;  Dan.  12  :  2) :  "  Emi  Closes 
showed,"  Luke  20  :  37. 

32.  I  am  the  God  of  Abraham, 
etc.  The  living  and  eternal  God,  l)car- 
iug  a  personal  relation,  as  the  living 
God,  to  Abraham  and  to  Isaac  and  to 
Jacob,  which  supposes  tliat  those  patri- 
archs were  still  bearing  a  living  and  per- 
sonal relation  to  him  as  his  servants, 
and  also  implies  he  will  not  sufFcr  them 


always  to  remain  under  the  power  of  the 
grave,  but  will,  in  due  time,  raise  them 
to  a  glorified  life.  Jehovah  is  the  I  am, 
the  ever  faithful,  the  unchangeable,  the 
livii^g  and  eternal  God.  He  was  the  per- 
sonal God  of  the  patriarchs.  That  he 
continued  tliis  personal  relation  implies 
their  continued  existence.  Since  he  de- 
clares, "7«wthcGodof  Abraham,"  etc., 
their  God  absolutely  and  without  refe- 
rence to  time,  that  is,  eternally,  their  im- 
mortality is  implied.  And  since  he  was 
the  God  of  their  whole  existence,  body 
and  soul,  it  is  implied  that,  thouo'h  the 
relation  between  their  bodies  and  souls 
be  suspended  for  a  time,  they  will  be  re- 
united ere  long  in  an  endless  existence. 

Not  the  God  of  the  dead.  Dead 
is  here  used  in  the  sense  of  the  Saddu- 
cees,  extinat.  God  is  not  the  God  of  the 
extinct,  of  a  non-existence.  He  can 
bear  no  relations  to  a  nonentity.  But 
of  the  living.  Of  those  who  continue 
to  live.  The  souls  of  the  patriarchs, 
that  which  was  essentially  theirs,  were 
.still  living ;  their  bodies,  the  less  impor- 
tant part,  had  indeed  died,  yet  still  ex- 
isted in  matter,  and  the  fact  that  Jeho- 
vah was  God  of  the  living  was  a  pledge 
that  this  suspension  of  bodily  existence 
was  only  temporary.  The  additional 
idea  of  a  covenant-keeping  God  is  fitting 
here,  since  "/  am  the  God,^''  etc.,  may 
briefiy  express  the  blessing  pertaining  to 
a  covenant  relation  to  God.  Compare 
Dent.  26  :  16 ;  Isa.  41  :  10 ;  Zech.  13  : 
9;  Heb.  11  :  16.  All  of  the  blessings 
and  promises  of  God  connected  with 
this  covenant  relation  can  be  enjoyed 
only  by  the  living,  and  the  full  enjoy- 
ment must  be  in  connection  with  their 
most  perfect  life  and  highest  sta,te  of 
being,  their  glorified  and  immortal 
bodily  existence. 

33.  Astonished  at  his  doctrine. 
At  his  teaehing,  which  had  thrown  such  a 
flood  of  light  on  the  doctrine  of  the  re- 
surrection "and  a  future  life,  and  which 
had  brought  out  so  clearly  the  deep 
meaning  of  Scripture  in  support  of  the 


A.D.  30. 


Matthew  xxii. 


309 


Tlte  tiro  (ireat  ComniandvAentH. 

34  «  BUT  when  the  Pharisees  had  heard  that  he  liad    '  Mk.  12.  28. 
put  the  Sadducees  to  silence,  they  were  gathered  to- 

35  gether.     Then  one  of  them,  whkh  teas  '  a  lawyer,  ask-    '  Lk.  10.  25,  2& 

36  ed  hhm  a  question .,t^\w\ii\wg  him,  and  saying.  Master, 

37  which  is  the  great  commandment  in  the  law  ?  Jesus 
said  unto  him,  ^  '  Thou  shalt  love  the  Lord  thy  God 
''  with  all  thy  heart,  and  with  all  thy  soul,  and  with 


ifDeu.    6.    5; 
12 ;  30.  6. 


doctrine.  The  multitude  probably  had 
confused  notions  of  the  resurrection. 
Tlie  Pliarisees  supposed  it  would  be 
some  way  connected  with  tlie  coniiniiof 
tlie  Messiali.  The  easy  manner  in  AVhieh 
Jesus  had  solved  the  question  of  the 
Sadducees,  removing  all  absurdity,  sup- 
porting the  resurrection  by  a  citation 
from  one  of  the  books  of  Moses,  as- 
tonished all.  The  argument  also  carried 
conviction ;  for  one  of  the  Pliarisees,  a 
scribe,  said,  "  Teacher,  thou  liast  well 
said,"  and  the  Sadducees,  put  to  confu- 
sion and  silenced,  "no  longer  dared  to 
ask  him  any  question,"  Luke  20  :  39,  40. 

34-40.  Jesus  replies  to  a  Phari- 
see CONCERNING  THE  GREAT  COMMAND- 
MENT IN  THE  LAW,  Mark  12  :  28-34. 
Compare  Luke  10  :  25-39. 

34.  When  the  Pharisees  heard. 
The  Pharisees  would  gladly  have  seen 
Jesus  ensnared  by  the  Sadducees;  but 
the  latter  had  been  so  thoroughly  routed 
and  put  to  silence  that  it  caused  much 
excitement  and  pleasant  emotion  anuing 
the  Pharisees,  who  gathered  togeth- 
er, collected  together  in  the  same  place. 

3.5.  But,  howevermuch  they  might  ap- 
prove of  the  victory  won  for  the  doc- 
trine of  the  resurrection,  they  did  not 
intend  giving  up  their  eflbrts  to  entangle 
Jesus.  One  of  them,  a  lawyer,  one 
skilled  in  the  law,  a  teacher  and  uiter- 
preter  of  the  divine  law,  asked,  tempt- 
ing him,  as  spokesman  for  the  Phari- 
saic party;  who,  from  wrong  motives, 
still  hoped  that  he  might  say  some- 
thing which  they  considered  wrong, 
and  which  could  be  used  against  him. 
There  does  not  appear  to  have  Vjeen 
that  maliciousness,  either  in  the  ([ues- 
tion  or  in  the  one  asking  it,  as  in  the 
former  attack  in  regard  to  tribute. 
Indeed,  Mark  (12  :  28)  presents  this  law- 
yer as  one  of  the  scribes  who  had  heard 
and  aii]iroved  of  the  answer  of  Jesus  to 
the  Sadducees.  Privately  he  nuiy  have 
desired  to  hear  the  opinion  of  Jesus. 
But  though  he  is  thus  favorably  present- 


ed by  Mark,  he  was  the  spokesman  of 
the  Pharisees,  who  were  anxious  to  find 
some  means  to  destroy  him. 

3{).  Which  is  the  great  com- 
mandment? Literally,  What  kind  oj 
cuiHoiiiiiihncHt  ^  or.  What  coitimandmeiit  is 
great  f  Thei-e  appears  to  be  a  reference 
both  to  the  greatness  and  the  quality  of 
the  commandment.  The  scribes  made 
numcious  distinctions  and  classifica- 
tions of  the  law,  dividing  the  com- 
mandments, six  hundred  and  thirteen 
in  number,  into  greater  and  less,  ra- 
ther giving  preference  to  the  letter  than 
the  spirit,  and  to  the  ceremonial  rather 
than  the  moral.  The  Jewish  doctors 
were  by  no  means  agreed  as  to  which 
precept  was  preeminent,  some  contend- 
ing lor  the  law  of  sacrifices,  others  for 
that  of  circumcision,  others  for  that  of 
meats,  washing,  phylacteries,  etc.  As  a 
rule  among  them,  the  law  of  the  Sabbath 
was  to  give  way  to  the  law  of  circum- 
cision. In  the  law,  of  Moses.  See 
on  ch.  5  :  19. 

37.  Jesus  answers  by  giving  the  great 
law  of  love,  first,  to  God ;  second,  to  men. 
He  gives  not  any  one  precept  of  the  de- 
calogTie,  but  a  comprehensive  summarv 
found  in  Deut.  6  :  5  and  Lev.  19  :  18. 
The  Lord  thy  God.  Jehovah  is  God, 
whatever  be  the  desires  of  men.  The  fact 
that  he  is  their  God  should  call  forth 
their  supreme  love.  With  all  thy 
heart.  With  all  thy  desires,  feelings, 
and  atlcctions.  With  all  thy  sonl. 
With  all  thy  sentiments,  passions,  and 
vital  bodily  powers.  With  all  thy 
mind.  With  thy  whole  will  and  intel- 
lectual powers.  Whatever  be  the  dis- 
tinction between  hecvrt,  soul,  and  tnind, 
the  three  combined  are  equivalent  to  the 
whole  man  with  all  his  powers  and 
afli'cctions.  Thou  shalt  love  God  su- 
premelv. 

38.  This  is  the  first  and  great. 
The  true  order  of  these  words,  accord- 
ing to  the  highest  critical  authorities,  is, 
Tiiis  is  the  great  and  first.     This  involved 


310 


MATTHEW    XXII. 


A.D.  30. 


38  all  thy  mind.'     This  is  the  first  and  great  comniand- 

39  ment.     And  the  second  is  like  unto  it,  '  '  Thou  shalt 

40  love  thy  neighbor  as  thyself.'     ''  On  these  two  com- 
mandments hang  all  the  Law  and  the  Prophets. 

The  Christ  the  Son  of  David. 

41  '  WHILE  the  Pharisees  were  gathered  together, 
43  Jesus  asked   them,    saying,   "  What    think   ye  of 

Christ  ?   whose  son   is  he  ?      They  say  unto  him, 


"  Ps.  103. 1. 

'  Le.  19.  18;    Lk. 

10.  27 ;  Ko.  13.  9, 

10;    Gal.   5.   14; 

Jam.  2.  8. 
k  ch.  7.12;  1  Tim. 

1.  5;   1  John  4. 

19-21. 


'  Mk.  12.  3.5; 

20.  41. 
■n  ch.  16.  13-17. 


Lk. 


the  most  direct  answer  to  the  question 
of  the  scribe;  for  the  command  just 
cited  was  great.  But  it  was  also  thegreat 
and  first  command  in  its  nature,  order, 
rank,  and  importance,  involving  a  prin- 
ciple which  lies  at  the  foundation  of  all 
goodness  and  every  proper  affection. 

39.  And  the  siecond,  etc.  Rather, 
And  a  second  is  like  unto  it.  There  is  a 
second  similar  to  the  first,  and  of  like 
nature  with  it,  and  hence  a  second  great 
command.  As  the  first  command  is  a 
summary  of  the  first  table  of  the  law,  of 
the  duties  we  owe  to  God ;  so  the  second 
is  a  summary  of  the  second  table,  the 
duties  we  owe  to  men.  Supreme  love  to 
God  involves  indirectly  proper  love  to 
our  fellow-men ;  and  a  right  love  toward 
men  presupposes  and  springs  from  true 
love  to  God,  Rom.  13  :  9;  1  John  4  :  30, 
21.  The  two  commands  are  thus  alike 
in  nature,  spriuging  from  the  same 
source,  yet  they  are  distinct.  Thy 
neighbor.  Thy  fellow  -  man.  See 
Luke  10  :  39-37.  As  thyself.  The 
Scriptures  forbid  selfls/uiess,  but  not  self- 
love.  Self-love  is  an  original  principle  in 
our  nature,  and,  though  the  Scriptures 
do  not  command  it,  they  take  for  grant- 
ed and  imply  that  men  ought  to  exercise 
a  proper  love  for  themselves.  The  com- 
mand here  is  the  inner  life  and  principle 
of  the  golden  rule.  "  God  loves  me  as  he 
loves  thee ;  and  thee  as  he  does  me ;  there- 
fore I  ought  to  love  thee,  my  neighbor, 
as  myself;  and  thou  me  as  thyself;  for 
our  love  ought  to  correspond  to  God's 
love." — Bengel.  This  answer  of  Jesus 
showed  the  Pharisees  that  their  conduct 
toward  him  was  a  transgression  of  this 
law  of  love. 

40.  On  these  two — hang;  as  a 
door  on  its  hinges  ;  upon  these  the  law 
and  the  prophets  depend ;  these  are  fun- 
damental precepts,  from  which  all  others 
spring,  and  which  compromise  all  oth- 
ers. All  the  law  and  the  pro- 
phets.    According  to  the  best  ancient 


authorities  this  should  read.  The  whole 
law,  and  also  the  prophets.  Tlie  lawyer 
had  asked  what  command  was  great  in 
the  law.  Jesus  answers.  The  great  law 
of  love,  remarking  that  on  it  hung  the 
law,  and  adding,  "  and  also  the  pro- 
phets," showing  that  it  was  a  funda- 
mental principle,  not  only  in  the  law, 
but  in  all  Scripture.  See  on  ch.  5  :  17 
and  7  :  13.  Jesus  thus  showed  not  only 
what  commands  were  great,  but  what 
were  the  greatest;  and  also  what  must 
be  the  nature  of  any  command  in  order 
to  be  great,  that  it  must  involve  in  some 
degree  and  be  in  harmony  with  the 
principle  of  love.  Compare  1  Cor.  13  : 
1-13.  Mark  relates  that  the  scribe  or 
lawyer,  on  hearing  this  reply,  expressed 
his  full  approbation,  and  that  Jesus  said 
to  him,  "  Thou  art  not  far  from  the  king- 
dom of  God." 

41-46.  Jesus  confounds  and  silences 
the  Pharisees  with  a  question  concern- 
ing   THE    P.A.RENTAGE    OF    THE   CHRIST, 

Mark  13  :  3.5-37;  Luke  30  :  41-44.  He 
had  been  acting  on  the  defensive ;  but 
now  he  turns  to  the  offensive,  and  con- 
victs the  scribes  and  Pharisees  with  ig- 
norance and  false  views  of  the  Messiah, 
which  opens  the  way  for  his  terrible  de- 
nunciations against  them  in  the  next 
chapter.  They  had  disputed  his  claims 
as  a  spiritual  Messiah,  and,  by  repeated 
efforts,  had  vainly  tried  to  prove  him  a 
base  pretender ;  he  now  turns  and  shows 
the  incongruity  of  their  view  of  a 
worldly  Messiah  with  the  prophetic  idea 
of  him. 

43.  What  think  ye  of  Christ? 
Not  merely  of,  but  concerning  the  Christ; 
the  Messiah  whom  you  are  expecting? 
The  Christ,  or  t?ie  Messiah,  was  at  that 
time  the  title  of  an  ofldce,  and  was  not 
applied  to  Jesus  as  a  name  while  he  was 
on  earth.  See  on  ch.  1  :  1.  The  ques- 
tion of  Jesus  related  to  the  parentage  of 
the  Messiah,  the  Anointed  One.  Whose 
son  is  he  ?    Of  whom  is  he  the  son,  tiie 


(7^^ 


A.D.  30. 


MATTHEW    XXII. 


311 


43  °  The  son  of  David.     He  saith  unto  them,  How  then 

44  doth  David  "  in  spirit  call  him  Lord,  saying,  p  'The 
LoKD  said  unto  my  Lord,  Sit  thou  on  my  riglit  hand, 

45  till  I  make  thine  enemies  thy  footstool  ? '     If  David 

46  then  call  him  Lord,  i  how  is  he  his  son  ?  ■■  And  no 
man  was  able  to  answer  him  a  word.  *  Neither 
durst  any  man  from  that  day  forth  ask  him  any 
more  questions. 


"  ch.  1.  1  ;  21.  9. 
"  2  Sam.  23.  2. 
fVs.  no.  1;  Ac.  2. 

34;  ICor.  15.25; 

Heb.   10.   12,  13; 

Kev.  3.  21. 
1  Ko.  1.  3,  4. 
'  Lk.  14.6. 
•  Mk.  12.  a4;  Lk. 

20.40. 


descendant?  Of  David.  "Son  of  Da- 
vid" was  a  common  title  of  the  Mes- 
siah.    See  on  ch.  9  :  27. 

43.  How,  then  ?  In  what  sense,  or 
on  what  ground  ?  What  does  David 
mean  V  Inspirit,  i??/ tlic  y,uidance  of 
the  Holy  Spirit.  Call  him  Lord.  Ap- 
ply to  liim  the  reverential  uud  solemn 
title  of  Lord.  If  the  Messiah  is  only  a 
descendant  of  David,  a  mere  man,  as  you 
suppose,  how,  then,  does  David  solemn- 
ly entitle  him  Lord,  thus  addressing  him 
as  his  superior?  Saying.  In  Ps.  110  : 
1.  This  passage  is  said  to  be  more  fre- 
quently quoted  or  referred  to  in  the  New 
Testament  than  any  other  in  the  Old 
Testament.  The  psalm  from  which  it  is 
quoted  was  written  by  David,  after  Zion 
became  the  scat  of  the  theocracy  (2  Sam. 
6  :  16,  17),  and  not  long  after  the  pro- 
mises made  to  David  in  2  Sam.  7  ;  11-16 
and  1  Chron.  17  :  9-14.  The  application 
of  the  psalm,  and  of  the  language  here 
quoted,  to  the  Messiah,  is  taken  for 
granted  by  Jesus,  is  silently  acknow- 
ledged by  the  Pharisees,  and  was  the 
common  interpretation  among  the  Jews 
at  the  time  of  Christ  and  long  after. 

44.  The  Liord.  Jehovah.  To  my 
Lord.  The  Messiah,  as  the  Jews  un- 
derstood the  words  to  refer,  and  as  our 
Savior  applied  them.  Thus  David  spoke 
of  the  Messiah  as  his  Lord,  his  superior 
and  sovereign.  On  my  right  hand. 
On  the  throne  beside  me,  not  merely  as 
a  position  of  honor,  but  as  a  partner  of 
my  sovereignty  and  power,  Ps.  110  :  2, 
3.  See  on  ch.  20,  21.  Till  I  make, 
etc.  According  to  the  highest  critical 
authorities,  Till  I  put  thine  enemh-s  under 
thyfeet^  implying  utter  and  ignominious 
defeat,  and  the  most  abject  submission. 
The  foot  was  often  put  on  the  neck  of 
the  vanqiiished.  Josh.  10  :  24,  2.5;  Ps. 
47  :  3.  Till  does  not  limit  the  time  of 
his  reign,  but  only  carries  the  thought  to 
a  certain  point,  without  going  beyond  it. 
Compare  Gen.  28  :  1.5;  Ps.  112  :  8.  Paul, 
in  1  Cor.  15  :  34-28,  reveals  to  us  some 


things  that  shall  take  place  after  Christ 
has  totally  subjugated  liis  enemies  under 
his  feet. 

4.5.  How  is  he  his  son  ?  If  David 
called  him  Lord,  tlius  acknowledging 
him  as  his  superior  and  sovereign,  in 
what  sense  or  on  what  ground  is  he  his 
son,  and  hence  his  inferior  ?  The  ques- 
tion can  only  be  answered  by  acknow- 
ledging the  divinity  and  humanity  of 
Christ.  It  is  thus  answered  in  Rom.  1  : 
3,  4. 

46.  No  man  was  able  to  answer 
him  a  Avord.  In  their  worldly  views 
of  the  Messiali  they  did  not  perceive  his 
divinity.  Hence  no  one  could  answer. 
If  the  scribes  had  understood  the  true 
idea  of  the  Messiah,  they  could  have  said. 
As  man,  he  is  David's  son  ;  but  as  God, 
David's  Lord.  And  so  thoroughly  en- 
tangled and  discomfited  were  they  that 
from  that  time  they  durst  not  enter  into 
debate  with  him  and  question  him  any 
more.  They  felt  their  inferiority  and 
dare  not  risk  another  defeat.  This  closes 
his  earthly  debate  with  these  his  ene- 
mies. 

Remarks. 

1.  The  provisions  of  the  Gospel  are 
rich,  royal,  and  abundant,  and  its  invita- 
tions to  men  are  most  honorable,  ear- 
nest, and  condescending,  vers.  2^; 
Prov.  9:1-6;  Isa.  55  :  1-3;  Rev.  22  :  17. 

2.  If  sinners  perish,  it  will  be  because 
they  would  not  come  to  the  Gospel  feast, 
ver.  3;  Prov.  9  :  12;  Isa.  50  :  2,  3 ;  John 
3  :  20 ;  5  :  40 ;  6  :  37. 

3.  It  is  the  duty  of  sinners,  as  subjects 
of  the  King  of  heaven,  to  obey.  They 
have  no  right  to  be  lost,  vers.  2-4;  ch. 
25  :  26-28 ;  Acts  17  :  30. 

4.  Indifference  to  the  calls  of  God, 
and  turning  the  attention  from  them  to 
the  affairs  and  pursuits  of  this  life,  is  to 
make  lisjht  of  Christ  and  the  Gospel, 
ver.  5 ;  iProv.  1 :  32;  Acts  34  :  25 ;  Heb. 
2  :.3. 


312 


MATTHEW    XXII. 


A.D.  30. 


5.  The  spirit  of  neglect  and  of  trifling 
with  the  Gospel,  if  carried  out  positive- 
ly, will  result  in  open  opposition  and  per- 
secution, ver.  6 ;  Rom.  10  :  21 ;  1  Thess. 
2  :  15. 

6.  Rejecting  the  invitations  of  the 
Gospel  is  contempt  toward  God,  the  Son 
of  God,  his  messengers,  and  the  Gospel 
feast  itself,  and  highly  dishonoring  to 
the  rejecters  themselves,  vers.  3-6 ; 
Acts  13  :  41 ;  Rom.  2  :  4. 

7.  The  destruction  of  Jerusalem  is  a 
type  of  the  fearful  judgments  which 
will  come  upon  those  who  refuse  to  ac- 
cept the  Gospel,  ver.  7  ;  1  Tliess.  3  :  16; 
Prov.  1  :  ;i4-31. 

8.  They  who  reject  the  Gospel  prove 
themselves  unworthj'  of  everlasting  life, 
ver.  8 ;  ch.  10  :  13,  37,  38 ;  Acts  13  :  46. 

9.  Many  of  the  poor,  needy,  and  little 
favored  will  be  saved,  wliile  others, 
more  highly  favored,  rich,  and  haughty, 
will  be  lost,  vers.  9,  10 ;   1  Pet.  5  :  5,  6". 

10.  It  is  not  enough  to  come  outward- 
ly to  Christ;  there  must  be  repentance, 
faith,  and  holiness  of  life,  ver.  11 ;  Isa. 
61  :  10;  2  Cor.  5:3;  Phil.  3:9;  Col.  3  : 
10,  12 ;  Rev.  16  :  15  ;  19  :  8. 

11.  God  will  at  last  try  the  characters 
of  men,  when  the  finally  impenitent, 
whether  nominal  professors  or  open  re- 
jecters, will  he  without  c.Kcuse,  ver.  12, 
13 ;  Rom.  1  :  20 ;  3  :  19  ;  2  Thess.  1 :  8-10. 

12.  Wliile  those  who  are  saved  are  in- 
debted to  the  riches  of  electing  grace, 
those  who  perish  owe  their  destruction 
wholly  to  themselves,  ver.  14 ;  Luke 
12  :  47;  1  Cor.  1  :  27-29;  Gal.  6:8;  1 
Pet.  1  :  2. 

13.  How  o;reat  the  opposition  of  the 
wicked  to  Christ,  which  will  lead  ene- 
mies to  unite  in  conspiring  against  him, 
to  play  the  hypocrite  and  "act  as  his 
friends,  to  aclaiowledge  tlie  truth  and 
his  true  character  with  evil  intent,  vers. 
15,  16;  Ps.  2:2;  12  :  2;  55:  21. 

14.  Hypocrisy  and  deceit  in  religion 
will  not  escape"  the  detection  of  Christ, 
nor  his  withering  curse,  ver.  18;  Isa.  29  : 
15,  16 ;  Ileb.  4  :  13. 

15.  Let  us  beware  of  partial  views  of 
truth  and  duty,  failing  neither  to  recog- 
nize our  duties  to  irbvernment  nor  to 
God,  ver.  16,  17;  Dan.  6  :  3,  10. 

16.  The  distinction  made  by  Jesus  be- 
tween duties  to  God  and  to  government 
shows  that  the  two  are  in  harmony,  yet 
not  to  be  mingled  together.  The  church 
and  state  should  be  distinct  j-et  har- 
monious, ver.  21 ;  Rom.  13  :  7 ;  1  Pet.  2  : 
13-17. 


17.  Civil  government  is  an  ordinance 
of  God,  and  all  of  its  lawful  require- 
ments ouglit  to  be  obeyed.  The  best 
citizen  will  make  the  best  Christian, 
ver.  21 ;  Rom.  13  : 1-5;  Acts  4  :  19;  Dan. 
4:  27;  3  :  16-18. 

18.  Beware  of  imaginary  difficulties  in 
the  doctrine  of  a  future  life,  and  of 
drawing  certain  conclusions  in  respect  to 
it  from  analogies  of  the  present  life, 
vers.  23-28 ;  1  Cor.  15  :  39-41,  51-54 ;  1 
Jolm  3  :  2. 

19.  Thorough  and  experimental  know- 
ledge of  Scripture,  and  just  conceptions 
of  the  power  of  God,  is  a  preventive  of 
error  in  regard  to  the  doctrines  of  re- 
vealed trutii,  ver.  29;  Job  26:  14;  Ps. 
62  :  11 ;  John  5  :  39;  Acts  17  :  11 ;  26  : 
8;  ICor.  1  :  25;  2  Tim.  3:  15. 

20.  Christ  and  the  Scriptures  clearly 
teach  the  existence  of  angels,  ver.  30; 
ch.  13  :  41 ;  24  :  31,  36 ;  Ps.  8  :  5 ;  Heb. 
2  :  7,  9. 

21.  We  may  reason  analogically  from 
the  condition  of  angels  in  regard' to  our 
future  state,  ver.  30 ;  Jud.  13  :  17-^0 ;  2 
Sam.  14  :  :.0 ;  Ps.  103  :  £0 ;  Heb.  12  :  22; 
Rev.  12  :  7 ;  22  :  8,  9. 

22.  There  is  to  be  a  resurrection  of  the 
body  from  the  dead,  ver.  31 ;  John  5  : 
28,  29 ;  1  Thess.  4  :  16,  17. 

23.  Tliere  is  a  conscious  existence  be- 
tween death  and  the  resurrection,  vers. 
31,  32;  Job  19  :  26,  27,  the  Hebrew  of 
which  is  clearly  and  correctly  rendered 
by  Dr.  Conant,  Without  my  flesh  I  shall 
sec  God,  that  is,  separated  from  mj-  body, 
in  my  disembodied  state  after  death, 
Luke  16  :  22,  23 ;  23  :  43 ;  2  Cor.  5:8; 
Phil.  1  :  21-23. 

24.  The  resurrection  is  so  important 
in  man's  future  existence,  and  essential 
to  his  glorified  state,  that  the  Scriptures 
associate  it  with  his  whole  future  life 
and  immortality.  "  Without  the  body 
mau  has  not  his  whole  full  life." — Nast. 
Vers.  31.  32;  Luke  20  :  36;  Rom.  8  :  11, 
23;  2  Cor.  5.-  4;  2  Tim.  1  :  10. 

25.  In  the  establishment  and  defense 
of  any  doctrine,  our  first  appeal  should 
be  to  Scripture,  vers.  31,  32 ;  Isa.  8  :  20. 

26.  Seek  not  the  mere  letter  of  Scrip  - 
ture,  but  its  deep  spiritual  meaning,  ver. 
32 ;  John  16  :  13 ;  1  Cor.  2  :  10-16 ;  2 
Cor.  3  :  6. 

27.  The  essence  of  true  religion  is 
holy  love,  vers.  38-40 ;  Rom.  5:5; 
13  :  8,  10 ;  1  Cor.  13  :  1-3,  13 ;  1  John 
4  :  21. 

28.  Wliat  think  you  concerning  the 
Christ  ?  of  his  nature,  character,  work  ? 


A.D.  30. 


MATTHEW    XXIII. 


313 


The  lad  jmhlic  discourse  of  Jesus  to  the  Jews  ;  learn- 
ings (did  woes  against  the  Scribes  and  Pharisees. 

XXIII.    THEN  spake  Jesus  to  the  multitude,  and 

3  to  liis  disciples,  saying,  '  The  scribes  and  the  Phari- 

3  sees  sit  in  Moses' seat :  all  therefore  whatsoever  they 

bid  you  observe,  that  observe  and  do  ;  but  do  not 

ye  after  tlieir  works  :  for  "  they  say,  and  do  not. 


'  Ne.  8.  4-8 ;  Mai. 

2.7;  Mk.  12.  38; 

Lk.  20.  45. 
"  Ro.   2.    19-24  •   ^ 

Tim.   3.  5;  Tit. 

1.  16. 


V\'hat  is  he  to  thee?  ver.  43;  eh.  21  : 
4::M4 ;   1  Cor.  1  :  28,  24 ;  Heb.  12  :  2,  3. 

29.  Jesus  recog-nized  the  Old  Testa- 
ment Scriptures  as  written  bv  inspiration 
of  God,  vers.  31,  40,  43;  Luke  24  :  25-27. 

:!0.  The  doctrine  of  Christ's  humanity 
and  divinity  is  taught  in  Scripture,  and 
explains  diittculties  which  would  be 
otherwise  insuperable,  vers.  43-45 ;  eh. 
1  :  23 ;  John  1  : 1, 14 ;  Phil.  2  :  C  ;  1  Tim. 
•2:5;  Heb.  2  :  14-17. 

31.  Many  wonder  at  the  wisdom  of 
Christ,  and  feel  the  force  of  his  doc- 
trines, without  being  savingly  benelited, 
vers.  22,  23,  46 ;  Acts  13  :  41. 

CHAPTER  XXIII. 

1-39.  Warnings  against  the  exam- 
ple   OF    THE    SCRIBES    AND    PHARISEES, 

AND  WOES  actAinst  THEM.  This  last 
public  discourse  of  Jesus  to  the  Jews  is 
found  only  in  this  Gospel.  A  trace  of 
it  is,  however,  found  in  Mark  12  :  38-40 
and  Luke  iO  :  45^7.  Compare  Luke  11 : 
42-52 ;  13  :  34,  35,  from  which  it  will  be 
seen  that  Jesus  now  utters  more  public- 
ly, fully,  and  comprehensively  what  he 
had  said  on  previous  occasions.  It  is  a 
tinal  and  closing  summary  of  all  his 
woes  against  the  scribes  and  Pharisees. 
It  is  worthy  of  notice  that  the  tirst  re- 
corded public  discourse  of  Jesus  begins 
with  beatitudes,  and  his  last  ends  with 
woes. 

This  discourse  consists  of  three  parts ; 
Mrst,  A  warning  against  imitating  the 
example  of  the  scribes  and  Pharisees, 
vers.  1-12.  Second,  Eight  woes  (seven, 
according  to  the  oldest  manuscripts  and 
versions  ;  see  on  verse  14)  against  them 
on  account  of  their  hypocrisy  and  wick- 
edness, vers.  13-36.  Tfiini,  A  tender  la- 
mentation over  the  doomed  city  of  Je- 
rusalem, vers.  37-39. 

1.  Then.  After  he  had  completely 
baffled  the  scribes  and  Pharisees.  Turn- 
ing from  them,  he  addressed  the  mul- 
titude and  his  disciples.  Luke  says, 
"  In  the  audience  of  all  the  people,  "he 
27 


said  unto  his  disciples" — a  good  illus- 
tration of  stating  the  same  thing  with 
great  precision. 

2.  The  scribes  and  Pharisees. 
The  reference  is  not  to  individuals,  but 
to  classes ;  the  scribes  representing  the 
class  of  men  educated  for  the  purpose 
of  preserving  and  expounding  the  sa- 
cred books,  and  the  Pharisees,  the  most 
numerous  and  influential  sect  among 
the  Jews,  the  moralists  and  legalists  of 
the  age.  See  on  eh.  2  :  4,  and  3  :  7.  Sit 
in  Moses'  seat.  Sat  down,  or  seated 
tJmnselves  in  Modes'  seat.  It  is  implied  that, 
having  sat  down,  they  continue  to  sit. 
They  occupied  that  position,  though 
they  had  no  rightful  claim  to  it.  Moses 
occupied  his  own  seat  as  lawgiver,  ex- 
pounder of  the  law,  and  judge.  They 
who  afterward  sat  in  Ins  seat,  did  so  in 
the  two  last  respects.  For  an  account 
of  Moses'  scat,  and  of  those  who  sat 
with  him,  seeExod.  18  :  13,  24-26;  Num. 
11  :  16 ;  Dent.  16  :  18 ;  17  :  8-10.  The 
Sanhedrim,  made  up  lai'gely  of  scribes 
and  Pharisees,  in  their  spirit  expounded 
the  law  and  acted  as  judges.  The  lan- 
guage of  Jesus  shows  the  great  influence 
of  the  scribes  and  Pharisees  among  the 
Jews.  They  were  the  leaders  in  ex- 
pounding and  executing  the  law.  In 
the  synagogue,  in  the  Sanhedi'im,  and 
other  "Jewish  councils,  theirs  were  the 
prevailing  ideas.  They  thus  occupied  a 
relation  to  the  Jews  similar  to  that  once 
held  by  Moses.  Sitting  was  the  usual 
posture  in  teaching  and  judging. 

3.  All— bid  you  observe.  All  they 
bid  you  out  of  the  law  of  Moses,  or  by 
the  authority  of  Moses,  whose  seat  they 
occupy.  That  the  meaning  is  thus  li- 
mited, and  does  not  include  their  tradi- 
tions, is  evident  from  the  denunciations 
which  follow,  and  from  ch.  15  :  3. 
Therefore  is  emphatic.  Since  they  oc- 
cupy Moses'  seat,  therefore  do  and  observe 
all  they  bid  you  upon  his  authority.  The 
contrast  between  their  teaching  and  life 
is  the  prominent  idea :  they  say,  and 
do  not.    Do  not    ye,  etc.     Do  not 


.•514 


MATTHEW    XXIII. 


A.D.  30. 


4  ^  For  they  bind  heavy  burdens  and  grievous  to  be 
borne,  and  lay  tliem  on  men's  shoulders  ;  but  they 
themselves  will  not  move  them  with  one  of  their  fin- 

5  gers.  But  y  all  their  works  they  do  for  to  be  seen 
of  men.     '  They  make  broad  their  phylacteries,  and 

6  enlarge  the  borders  of  their  garments,  "  and  love 


'Lk.   11.  46;   Ac. 

15.  10  ;  Gal.  6.  13. 
y  ch.  0.  1,  2,  5,  16. 
^  Num.     15.     38; 

Dcii.  6.  8;22.  12; 

Pro.  3.  3. 
»Mk     12.   38,   39; 

Lk.  11.  43:  14.7 


Imitate  their  example,  contradicting 
your  precepts  and  professions  by  your 
life.  Wliat  t/ieir  works  are,  may  be  learn- 
ed from  verses  -t-7.  Tlieir  cliaracteristics 
are  described  as  four-fold  :  (1)  They  live 
contrary  to  the  trutlis  they  preacli,  ver. 
3.  (2)  They  are  severe  toward  otliers, 
but  Va.x  toward  themselves,  ver.  4.  {■j) 
Their  ruling  motive  is  to  appear  righ- 
teous before  men,  ver.  5.  (4)  Their  ruling 
passion  is  the  love  of  popular  respect, 
veneration,  and  applause,  vers.  6,  7.  Je- 
sus takes  it  for  granted  that  their  false 
interpretations  of  tlie  law  and  their  uu- 
scriptural  traditions  are  of  no  binding 
force. 

4.  For  they  bind,  as  wood  into  a 
mass,  or  other  things  into  bales.  Jesus 
shows  liow  they  ^aul,  and  did  not. 
Heavy  burdsas.  By  their  interpreta- 
tions of  the  law,  tliey  placed  oppressive 
rites  and  observances  upon  the  people. 
Tiicy  rigidly  explained  the  letter  rather 
than  the  spirit.  Tliey  made  the  law  thus 
both  heavy,  oppressive,  and  griev- 
ous to  be  borne,  irksome,  and  intole- 
rable. The  language  is  especially  apjili- 
cable  to  their  interpretations  of  the  kiw. 
In  addition,  it  may  be  applied  to  their 
traditional  requirements,  wliich  were 
even  more  burdensome  and  intolerable. 
They  will  not  move  them.  Much 
less  will  they  bear  tlieni.  One  of  their 
fingers.  Much  less  will  they  take  them 
witli  the  hand,  and  place  them  upon 
their  own  .shoulders.  They  make  not  the 
slightest  attempt  to  give  the  law  a  true 
spiritual  obedience.  Acts  1.5 :  10 ;  Rom. 
2  :  17-23 ;  Gal.  6  :  13. 

5.  Having  pointed  out  the  contradic- 
tion between  their 
teaching  and  their 
practice,  Jesus  now 
tells  what  is  their 
great  ruling  motive 
in  all  the  works  they 
])erform,  namely, 
to  be  seen  of 
man. 

Phylacteries, 
keepers,  derived 
from  a  Greek  word, 


PHTLACTERT. 


signifying  to  keep  safely.  They  are 
small  boxes,  generally  an  inch  and  a 
half  square,  made  of  parchment  or 
leather,  containing  slips  of  parchment 
on  which  were  written  Exod.  13  :  2-10 ; 
11-16;  Dent.  6:4-9;  13-22,  and  bound 
with  a  long  strap,  one  upon  the  left  arm 
and  the  other  upon  the  forehead,  sig- 
nifying that  the  law  should  be  both  in 
the  heart  and  in  the  head.  They  were 
worn  while  at  prayer,  and  probably  be- 
gan to  be  used  after  the  exile,  as  a  lite- 
ral and  mechanical  observance  of  Exod. 
13  :  9 ;  Deut.  6  :  8.  They  were  probably 
regarded  at  ttrst  as  reminders  and  as 
aiders  in  keeping  the  law.  Afterward 
they  came  to  be  regarded  as  charms  and 
a  defense  against  evil  spirits.  They  are 
still  in  use  among  the  Jews.  The  scribes 
and  Pharisees  made  broad,  enlarged 
their  phylacteries,  so  as  to  be  more  con- 
spicuous and  visible  at  a  greater  dis- 
tance, and  thus  to  indicate  more  em- 
phatically, and  to  a  larger  number,  that 
they  were  engaged  in  prayer,  or  in  holy 
meditation. 

Enlarge  the  borders  of  their 
garments.  Ratlier,  Enlarf/e  the  fringes 
of  their  garments,  ch.  9  :  20.  The  Jews 
were  commanded  to  wear  fringes  of 
blue  in  the  borders  of  their  garments. 
Num.  15  :  38.  These  distinguished  their 
dress,  as  circumcision  their  bodies,  indi- 
cating to  others  and  reminding  them 
that  they  were  God's  people.  Theyn-ere 
especially  intended  to  remind  them  of 
"all  the  commandments  of  the  Lord," 
Num.  15  :  32—40,  especially  verse  39. 
Blue  was  a  symbol  of  faUhfuhiexs  to 
God's  covenant.  The  scribes  and  Plia- 
risees  enlarged  the  fringes  of  their  gar- 
ments to  indicate  their  greater  piety  and 
faithfulness  to  God. 

6.  Uppermost  rooms  at  feasts. 
Rooms  is  here  in  the  obsolete  sense  of 
plare,  posiiiMt,  the  uppermost  pletees  at 
feasts.  Literally,  the  first  redirmig  phuv 
at  feasts,  the  most  honorable  position, 
which  was  the  middle  place  of  the 
couch  on  which  they  reclined  at  table 
Compare  Luke  14 :  7-10.  Chief  seats 
of  the  synagogues.    The  first  seats. 


A.D.   30. 


MATTHEW    XXIII. 


315 


the  uppermost  rooms  at  feasts,  and  the  chief  seats 

7  in  the  synagogues,  and  greetings  in  the  markets, 

8  and  to  be  called  of  men,  ''  Rabbi,  Rabbi.     "  But  be 
not  ye  called  Rabbi :  for  '^  one  is  your  Master,  ecen 

9  Christ ;  and  all  ye  are  brethren.     And  "^  call  no  man 
your  father  upon  the  earth  :  '  for  one  is  your  Father, 


-11 ;  20.  46 :  Ro. 

12.  10  ;  3  John  9. 
"John  1.  38. 

'  Jam.  3.  1 ;  2  Cor. 

1.    24;    4.    5;    1 

Pet.  6.  3. 
■^  ch.  10.  2.5  ; 

13.  13,  14. 


John 


the  foremost  row,  nearest  the  reiiding- 
desk  and  the  ark  where  the  sacred  books 
were  kept.  See  on  ch.  4 :  23.  They  loved 
positions  of  honor. 

7.  They  also  loved  reverential  saluta- 
tions, titles  of  honor,  and  praise  of  men. 
Greetings.  Deferential  and  compli- 
mentary salutations.  Market-places. 
The  chief  places  of  public  concourse. 
Rabbi.  Literally,  my  master;  a  title 
of  .^reat  respect  given  to  a  teacher.  It 
is  derived  from  a  verb  sig-uifying  to  be- 
come great,  (litdinguisfied.  The  title  was 
employed  in  the  Jewish  schools  under 
a  three-fold  form  :  Rah,  the  great,  mas- 
ter, doctor;  Rabbi,  my  master,  a  more 
honorable  title ;  Rabboni,  my  great  mas- 
ter, the  most  honorable  of  all.  The 
title  Rabbi  was  conferred  with  ini]  losing 
ceremony,  and  the  laying  on  of  hands 
1  y  the  delegates  of  the  Sanhedrim.  A 
table  book  was  presented  to  the  reci- 
pient of  the  honor,  a  symbol  of  his  dili- 
gence in  study,  and  a  kc}',  which  was 
afterward  worn  as  a  badge  of  honor, 
implying  power  and  authority  to  teach 
others.  It  was  not  merely  a  literary  but 
also  an  ecclesiastical  honor.  The  teach- 
ings of  the  Rabbins  were  with  authority, 
and  most  highly  regarded ;  their  words 
were  as  the  words  of  God.  The  Phari- 
siiie  teachers  loved  to  be  publicly  accost- 
ed with  the  salutations  paid  to  men  of 
eminent  learning,  and  hailed  with  the 
title  of  Rabbi.  They  loved  the  honor 
and  the  authority  in  religious  matters 
which  such  a  title  implied. 

8.  But  be  not  ye,  my  disciples, 
called  Rabbi.  Be  not  like  the  Phari- 
sees in  this  respect.  Do  not  assume  nor 
favor  such  a  title.  Tlie  reason  is  two- 
fold :  One  is  your  master,  Teacher; 
all  ye  are  brethren.  All  ye  are  the 
children  of  God,  and  thus  enjoy  a  frater- 
nal equality ;  no  one  of  you  having  an 
autliority  in  religious  matters  over  the 
rest.  Peter's  authority  was  only  equal 
to  that  of  his  brethren,  1  Pet.  5  :  1. 
Christ  should  be  omitted  here,  accord- 
ing to  tlie  highest  critical  authorities. 
Je;i\is  condemns  the  assumption  of  spi- 
ritual authority  over  the  faith  and  prac- 


tice of  their  fellow-disciples,  as  infring- 
ing on  his  rights  as  the  Teacher-  of  his  fol- 
lowers, and  on  their  rights  as  brethren. 
Any  title  which  thus  implies  or  assumes 
an  autliority  wliich  riglitfully  belongs  to 
Christ,  <ir  whicli  trespasses  upon  the  fra- 
ternal I'elations  of  Christians,  as  breth- 
ren, is  here  forbidden.  Hence  Doctor  of 
Divinity  is  opposed  and  rejected  by  some, 
as  the  Christian  equivalent  to  the  Jewish 
Rabbi.  The  former,  however,  is  a  lite- 
rary honor,  and  does  not  imply  any  su- 
perior spiritual  authority  as  a  teacher,  nor 
does  it  impress  people  generally  with  any 
such  idea.  Neither,  as  a  mere  literary 
honor,  is  there  necessarily  any  infringe- 
ment upon, or  inconsistency  with, the  fra- 
ternal relation  existing  between  Chris- 
tian brethren.  That  it  does  sometimes 
engender  pride,  self-conceit,  a  sense  of 
superiority,  and  envy,  is,  however,  true, 
and  thus  our  Savior's  injunction  is  doubt- 
less often  transgressed,  not  so  much  by 
the  title  as  by  the  spirit  whicli  covets 
and  abuses  the  title.  This  prohibition  is 
to  be  understood  in  spirit  and  not  merely 
in  the  letter.  It  indeed  prohibits  Chris- 
tians from  wearing  the  honorary  and  ec- 
clesiastical titles  of  the  Jewish  schools ; 
Saul  of  Tarsus  left  these  all  behind  when 
he  embraced  Christianity ;  and  it  equally 
prohibits  all  like  ecclesiastical  distinc- 
tions and  titles  among  Christians  which 
have  been  imposed  by  a  worldly  hier- 
archy, such  as  the  perversion  of  the 
terms  priest,  bishop,  and  their  applica- 
tion to  the  ministry,  with  that  of  arch- 
bishop, etc.  But,  that  we  must  not  be 
too  fastidious  about  mere  titles,  appears 
from  the  next  verse,  where  Jesus  for- 
bids the  title  of  father-;  yet  Paul  speaks 
of  himself  as  the  father  of  the  Corin- 
thians (1  Cor.  4 :  15) ;  and  applies  to  both 
Timothy  and  Titus  tlie  appellation  of  .son. 
(1  Tim.'l  :  2;  Tit.  1:4);  and  Peter  does 
the  same  to  Mark,  1  Pet.  5  :  13.  The 
mere  title  is  comparatively  nothing,  if 
tlie  proud,  ambitious,  and  authoritative 
spirit,  which  Jesus  condemned,  is  want- 
ing, being  neitiier  assumed  nor  implied. 
9.  Your  father  upon  the  earth. 
Call  not,  or  name  not,  any  yoin-  father 


316 


MATTHEW    XXIII. 


A.D.  30, 


Neither  be  ye  called  masters  :    *  J?l>-  32.  21,  22, 


10  which  is  in  heaven. 

11  for  one  is  your  Master,  evert  Christ.     But  e  he  that 
13  is  greatest  among  you  sliall  be  your  servant.     ''  And 

whosoever  shall  exalt  Iximself  shall  be  abased  ;  '  and 
he  that  shall  humble  himself  shall  be  exalted. 
13      But  ''  woe  unto  you,  scribes  and  Pharisees,  hypo- 


ch.  6.  8,  9 ;  Mai. 

1.  e;  1  Jouu3.  1. 
B  ch.    20.    ae,    27 ; 

Mk.  y.  35. 
Tro.   16.  18,  19; 

2y  23 
i  Ch.  18.  4;  Job  22. 


on  the  earth.  Compare  3  Kini^s  3  :  13 ; 
(> :  31.  Father  was  another  title  given  to 
a  teacher,  implyino'  that  paternal  wisdom 
ami  authority  which  should  command 
childlike  submission,  coutidencc,  and 
obedience.  One  is  your  Father. 
God  only  is  your  Father  in  this  high  and 
supreme  sense.  By  the  spirit  of  adop- 
tion, Christians  can  cry,  Abba,  Father, 
Rom.  8  :  15.  To  make  any  one  a  su- 
preme authority  in  matters  of  religion 
is  to  rob  God.  This  command  is  mani- 
festly not  broken  by  applying  the  term 
father  to  either  our  natural  or  spiritual 
parents  ;  but  it  is  broken  wherever  that 
reliance  or  submission  is  given  to  a  fcl- 
low-min,  whether  with  or  without  the 
title,  which  belongs  to  our  Father  in 
heaven.  As  striking  examples  of  its 
transgression,  both  in  letter  and  spirit, 
may  be  instanced  tlie  practical  applica- 
tion of  the  term  patriarch  in  the  eastern 
churches,  and  especially  that  of  pope 
(which  signiftes  father)  of  the  Romish 
Church.  "  The  worst  corruption  is  call- 
ing any  vfx?t.n  father ;  that  is,  to  honor  in 
any  man  an  absolute  spiritual  authority." 
— L.\.NQE.  Notice  that  Jesus  makes  a 
contrast  between  on  the  earth  and  in 
heaven. 

10.  Neither  be  called  masters. 
Rather,  Neither  be  ye  called  leaders.  The 
word  translated  masters  .means  leaders  or 
guides.  It  is  found  nowhere  else  in  the 
New  Testament,  and  implies  more  than 
rabbi.  "  The  rabbi  was  the  teacher  in 
the  synagogue.  The  leader  was  the  head 
of  a  whole  section,  the  guide  who  might 
be  followed  by  many  rabbins." — IlEnB- 
NER.  Thus,  the  Corinthians  were  di- 
vided between  Paul,  ApoUos,  Cephas, 
and  Christ,  1  Cor.  1 :  13.  This  command 
is  broken  by  being  lords  over  God's  heri- 
tage (1  Pet.  5  :  3),  by  exercising  autho- 
rity oyer  and  controlling  the  ministry  as 
a  bishop,  archbishop,  or  pope,  by  head- 
ing an  erroneous  party  or  a  heretical 
sect.  Notice  that  Jesus  forbids  calling 
auv  one  father,  or  being  called  leader. 
One  is  your  master,  even  Christ. 
Rather,  One  i.s  ymir  leader,  the  Christ. 

§ome  suppose  that  the  three  nersons 


of  the  Godhead  are  intended  by  the  three 
titles,  Teacher,  Father,  Leader ;  the  tirst 
referring  to  the  Holy  Spirit,  the  second 
to  the  I'ather,  the  third  to  the  Son.  The 
interpretation  seems  to  me  somewhat 
fancitul.  1  should  rather  refer  the  tirst 
to  Christ,  as  the  Teacher  and  Lawgiver 
of  his  church. 

11.  Jesus  points  out  the  greatest  in 
his  kingdom.  But  he  that  is  great> 
est.  Literally,  Hut  the  greater  ainony  you, 
which  is  about  equivalent  to  theEughsh 
expression,  greatest  among  you.  Jesus 
may  here  be  contrasting  true  greatness 
not  only  with  high  Jewish  positions, 
but  also  with  high  Jewish  titles.  Edb 
means  great,  ver.  7.  But  the  greatest 
among  Christ's  followers  are  not  to  be 
those  exercising  outward  authority  and 
wearing  titles,  but  those  who  shall  be 
servants  of  their  brethren  through  their 
abundant  labors  and  sacrifices,  ch.  18  : 
•4 ;  20  :  36.  It  is  not  enough  to  style 
one's  self  a  servant ;  for  the  pope  styles 
himself  "  servant  of  servants,"  yet  vio- 
lates the  whole  preceding  command  of 
Jesus. 

13.  Jesus  states  the  principle  by  which 
exaltation  or  abasement  is  insured. 
Exalt  himself.  Like  the  scribes  and 
Pharisees.  Shall  be  abased.  By  the 
divine  condemnation.  Shall  humble 
himself.  Before  God,  and  as  a  servant 
of  his  brethren.  Exalted.  By  the  di- 
vine favor,  and  the  honor  that  comes 
from  God.  Somewhat  similar  to  this  is 
Ezek.  31  :  36,  "Exalt  him  that  is  low, 
and  abase  him  that  is  high;"  and  the 
rabbinical  sentiment,  "  My  abasement  is 
my  exaltation,  and  ray  exaltation  my 
abasement."  The  maxim  which  Jesus 
announced  on  this  and  several  other  oc- 
casions (Luke  1-4 :  11 ;  18  :  14)  is,  how- 
ever, superior  to  all  similar  ones,  as  a 
universal  principle  of  God's  govern- 
ment, and  as  embracing  man's  agency  in 
his  exaltation  or  abasement :  "  Shall  ex- 
alt himself;  shall  humble  himself''  Prov. 
16  :  18. 

13.  We  now  come  to  the  second  por- 
tion of  this  discourse  (13  :  36),  where 
Jesus  turns    for  the  last  time,  to  the 


A.D.  30. 


MATTHEW    XXm. 


317 


crites!  for  ye  shut  up  the  kingdom  of  heaven  against      29;  Ps.  138.  6; 
men  :.  for  ye  neither  go  in  yoursehes,  '  neither  suffer      i'™i4^^"  *^'  ^^' 

14  ye  them  that  are  entering  to  go  in.     Woe  unto  you,    "  Lk.  li.  52;  John 
scribes  and  Pliarisees,  hypocrites  !  ">  for  ye  devour     ""   ''""'"'  •   " "   " 
widows'    liouses,    and   for   a   pretense   make    long 
prayer.  _    Therefore   ye    shall   receive    the   greater 

15  damnation.     Woe  unto  you,  scribes  and  Pharisees, 
hypocrites  !  for  ye  compass  sea  and  land  to  make 


46-52;   Ac.  4. 
n,  18:  5.28.40. 

1  Thes.  2.  15,  16. 
Mk.  12.  40;  Lk. 
20.  47;   see  also 

2  Tim.  3.  6  ;  Tit. 
1.  11. 


scribes  and  Pharisees,  and  utters  against 
them  his  most  terrible  woes,  "  summing 
up,"  as  Alexander  remarks,  "  at  the 
elose  of  his  prophetic  ministry,  all  that 
he  had  said  auuiust  tliem  during  its  pre- 
\iuus  course."  It  will  prove  aprotitable 
exercise  to  contrast  tliese  woes  with  the 
beatitudes  in  ch.  5  :  S-11. 

Woe.  Here  an  exclamation  of  righ- 
teous indignation,  implying  impending 
calamities  and  most  terrible  judgments 
upon  the  guilty.  The  scribes  and  Pha- 
risees are  lield  up  in  their  true  chiiracter, 
us  hypocrites,  religious  dissemblers, 
assuming  a  character  for  piety  and  vir- 
tue that  did  not  belong  to  them.  The 
several  woes  reveal  the  following  charac- 
teristics of  these  hypocrites  :  d)They 
shut  up  the  kingdom  of  heaven  against 
others,  ver.  13.  (2)  They  made  religion 
a  cloak  for  the  grossest  iniquity,  ver.  14. 
(3)  They  showed  a  party  proselyting 
zeal,  resulting  not  in  the  good  but  ruin 
of  their  converts,  ver.  15.  (4)  They  mis- 
guided the  people  in  regard  to  practical 
duties  and  doctrines,  shutting  out  God 
from  their  view,  vers.  16-32.  (5)  They 
saeriflced  the  essentials  of  the  law  to  the 
minutest  ceremonial  observances,  vers. 
23,  24.  (6)  They  attended  only  to  an  ex- 
ternal and  apparent  righteousness,  and 
neglected  the  inward  cleansing  of  the 
heart,  vers.  25, 26.  (7)  They  atrected  great 
piety  before  men,  while  they  knew  the 
deceit,  falsehood,  and  secret  wickedness 
within,  vers.  27,  28.  (8)  They  professed 
great  veneration  for  the  martyred  and 
pious  dead,  while  in  principle  and  prac- 
tice they  followed  their  murderers,  vers. 
29-32. 

For  ye  shut  up  the  kinsrdom  of 
heaven.  Bem-uf^e  ye  aJmt,  etc.  The 
kingdom  of  the  Messiah  is  here  repre- 
sented as  a  palace  or  temple ;  they  shut 
its  doors  in  the  face  of  the  people — be- 
fore them,  in  their  presence.  They  shut 
the  kingdom,  first,  by  their  example, 
which  was  weighty,  in  the  sight  of  the 
people :  For  ye  neither  go  in ;  se- 


cond, by  their  opposition  to  Jesus,  their 
false  intcqiretations  of  the  law,  and 
false  doctrines :  Neither  suffer,  etc., 
eh.  1'2  :  l4;  John  9  :  o4.  Compare  Luke 
11  :  52. 

14.  According  to  some  Greek  manu- 
scripts, this  is  the  first  woe,  and  should 
be  verse  13 — verse  13  being  changed  to 
verse  14.  But  the  oldest  manuscripts 
and  versions  omit  this  verse  altogether, 
and  hence  it  is  supposed  by  the  best 
scholars  to  have  been  inserted  by  sonu^ 
transcriber  from  Mark  12  :  40  and  Luke 
LO  :  47. 

Devour  widows'  houses.  Be- 
caiixe  ye  dcimir,  etc.  Like  cunning  yet 
ferocious  beasts,  they  devoured  the  sub- 
stance of  widows,  who  were  the  most 
defenseless  of  the  poor,  and  the  most 
deserving  of  sympathy  and  kindness. 
Houses  is  here  used  ior  jjossessimtx,  ])ro- 
perty.  They  influenced  widows  to  give 
them  of  their  propertj^  as  an  act  of 
piety,  or  to  bequeath  it  to  them.  As 
spiritual  advisers,  and  sometimes  as  the 
executor  of  their  wills  and  the  guardian 
of  their  children,  they  could  rob  widows 
of  their  property.  Pious  women  were 
accustomed  to  contribute  to  the  support 
of  religious  teachers,  Luke  8  :  2,  3.  JFor 
a  pretense,  make  long  prayers. 
For  a  show,  praying  long.  As  a  pretext. 
They  made  religion  a  mask  in  order  to 
gain  the  confidence  and  the  property  of 
even  the  most  helpless.  Some  of  the 
rabliins  would  pray  nine  hours  a  day. 
Greater  damnation.  A  more  abun- 
dant condemnation,  implying  a  most 
terrible  punishment  as  a  consequence. 
For  the  double  sin  of  hj'pocrisy  and 
fraiululent  injustice,  they  should  meet  a 
terrible  doom. 

15.  Ye  compass  sea  and  land. 
Ye  make  the  most  strenuous,  and  all 
sorts  of  efforts.  A  proverbial  expres- 
sion similar  to  our  "leaving  no  stone 
unturned."  The  proselyting  zeal  of  the 
Jews  was  notorious  in  that  age.  Pro- 
selyte.    A  convert  from  heathenism  to 


318 


MATTHEW    XXIII. 


A.D.  30. 


16 


17 


one  "  proselyte  ;  and  when  he  is  made,  ye  make  him 
twofold  more  the  child  of  hell  than  yourselves. 

"Woe  unto  you,  °  i/e  blind  guides,  which  say,  pWho- 
soever  shall  swear  by  the  temple,  it  is  nothing  ;  but 
whosoever  shall  swear  by  the  gold  of  the  temple, 
'i  he  is  a  debtor  !  Ye  fools  and  blind  ;  for  whether  is 
greater,  the  gold,  ■■  or  the  temple  that  sanctitieth  the 

18  gold  ?  And,  Whosoever  shall  swear  by  the  altar,  it 
is  nothing ;  but  whosoever  sweareth  by  the  gift 

19  that  is  upon  it,  he  is  guilty  [or,  bound].  Ye  fools 
and  blind  :  for  whether  is  greater,  the  gift,  or  « the 

20  altar  that  sanctifieth  the  gift  ?  Whoso  therefore 
shall  swear  by  the  altar,  sweareth  by  it,  and  by  all 
things  thereon.  And  whoso  shall  swear  by  the 
temple,  sweareth  by  it,  and  by  *  him  that  dwelleth 
therein.  And  he  that  shall  swear  by  heaven,  swear- 
eth by  "  the  throne  of  God,  and  by  him  that  sitteth 
thereon. 


21 


"  Ac,  2.  10 ;   6.  5 ; 

13.  43. 
"  ch.  15. 14 :  Is.  56. 

10,  11;   John  9. 

39-41. 
Pch.    5.    33,    34; 

Jam.  5.  12. 
lEzk.    33.    31;    2 

Pet.  2.  3. 
'  Ex.  30.  29. 


Ex.  29.  37. 


1  Ki.  8.  13;  2 
Chr.  6.  2 ;  Ps.  26. 
8 ;  132.  14. 

'ch.  5.  34;  Ps.  11. 
4 ;  Ac.  7.  49. 


Judaism.  A  Gentile,  who,  submitting 
to  the  whole  Mosaic  law,  was  incorpo- 
rated into  Israel.  The  later  rabbins  have 
distinguished  between  2^roselytes  of  ru/h- 
teous)if.>is,  those  who  had  submitted  to  cir- 
cumcision and  to  tlie  whole  law,  and 
thus  become  full  Israelites,  and  protidytcs 
of  the  gate,  those  wlio  liad  so  far  renounc- 
ed heathenism  as  to  worship  the  one 
true  God,  and  practice  morality.  But 
in  the  days  of  our  Savior,  and  still  later, 
no  male  could  become  a  proselyte  with- 
out submitting  to  circumcision.  A  free- 
will sacrifice  was  offered.  After  the  de- 
struction of  tlie  temple,  and  probably  as 
early  as  the  second  or  third  century,  the 
baptism  of  proselytes  was  practiced  as 
one  of  the  initiatory  rites. 

Two-fold  more  the  child  of  hell. 
Two-fold  more  belonging  to  liell  as  their 
proper  place  or  portion.  "  Twice  as  wick- 
ed. They  were  made  proselytes  not  so 
much  to  Judaism  as  to  Pharisaism. 
They  were  not  converted  from  lieathen 
vices  and  depravity,  but,  in  addition  to 
these,  were  taught  Pharisaic  wickedness 
and  hypocrisy. 

16.  Bliud  guides.  As  is  shown  by 
their  misguiding  tlie  people  in  reference 
to  oaths.  They  made  distinctions  in 
these  between  those  that  wei-e  binding 
and  those  wliieh  might  be  violated,  keep- 
ing in  view  their  own  selfish  ends.  It 
is  nothing.  It  is  no  oath  in  reality, 
only  in  appearance;  it  is  not  binding. 
The  gold  of  the  temple.  Some  re- 
fer this  to  the  golden  ornaments  and 


ufcensUs  of  the  temple;  it  is  better  to 
refer  it,  with  others,  to  the  golden  trea- 
sure of  tlie  temple.  It  was  for  their 
own  interests  to  raise  the  temple  trea- 
sure into  an  uncommon  sacredness  and 
prominence.  He  is  a-debtor;  to  f ul- 
till  his  oath ;  he  is  I  )Ound  by  it. 

17.  Fools  and  blind.  Stupid  and 
wanting  discernment.  For  Avhether 
is  greater.  Ihr  whkh  is,  etc.  The 
gold  of  the  temple  would  have  no  sa- 
credness above  any  other  gold  were  it 
not  for  its  relation  to  the  temple ;  hence 
the  absurdity  of  raising  it  in  its  sacred- 
ness above  the  temple. 

18.  The  gift .  The  sacritices  and  ob- 
lations on  the  altar.  He  is  guilty. 
In  the  original  the  same  as  in  verse  16, 
and  should  be  translated,  He  is  a  debtor, 
or.  He  is  bound. 

!'.>.  The  same  reasoning  as  in  verse  17. 
Sanctifieth  the  gift.  Gives  it  its  sa- 
credness. 

:iO-22.  Jesus  shows  that  an  oath  by 
the  altar  involved  all  things  thereon"; 
and  one  by  the  temple,  all  things  there- 
in, and  him  wlio  dwelt  therein.  The  sim- 
ple assertion  of  the  truth  in  regard  to 
oaths  here  and  in  cli.  5  :  .34-86,  wa*j 
enougli  to  show  how  futile  were  all  the 
Pharisaical  distinctions  in  regard  to 
them.  Every  oatli  has  reference  to  God, 
since  an  oath  in  its  essence,  nature,  and 
signiticauee,  is  a  declaration  as  before 
God,  an  a|>peal  to  him  to  witness  wliat 
is  asserted.  An  oath  by  the  altar,  the 
temple,  or  heaven,  was  really  an  oath  by 


A.D.   30. 


MATTHEW    XXIII. 


311» 


23  Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
*  for  ye  pay  tithe  of  mint  and  anise  and  cummin, 
and  >'  have  omitted  the  weightier  matters  of  the  law,    '  ch.  9.  1.3:  is.  ~: 
judgment,  mercy,  and  faith  :  these  ought  ye  to  have      Hol'^'e  6^-^  mIc" 

24  done,  and  not  to  leave  the  other  undone.      Ye  blind      6.  8.         ' 
guides,  ^  which  strain   at   a  gnat,  and  swallow  a 

25  camel.  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  *  for  ye  make  clean  the  outside  of  the  cup 
and  of  the  platter,  but  within  they  are  full  of  ex- 

26  tortion  and  excess.  TJwu  blind  Pharisee,  *>  cleanse 
first  that  ichich  is  within  the  cup  and  platter,  that 


Lk.  11.  42. 


'  John  18.  28,  40. 

■Mk.  7.  4;  Lk.  11. 

39 
"  Is.'  65.  7 ;  Jer.  4. 

14  ;  13.  27  ;  Eze. 

18.  31 ;  Heb.  10. 

22. 


God  himself,  to  whom  these  stood  sa- 
credly related.     See  on  ch.  .5  r  34r-36. 

2'S.'  Ye  pay  tithe.     Ye  pay  a  tenth  ' 
purl  to  the  priests  and  Levites  for  the 
service  of  God.   "  Of  the  yearly  products 
of  the  laud,  the  first  fruits  were  tirst  de- 
ducted ;  out  of  tlie  rest,  the  tenth  part 
was  taken  for  the  Levites,  Num.  18  :  21 ;  | 
of  the  niue  remaining    parts,   another 
tenth  part  is  to  be  taken  and  brought  to 
Jerusalem,  and  there  eaten  by  the  own- 
ers, Deut.  12  :  6 ;   though  this  second  \ 
tittie  was  every  third  year  distributed  to 
the  poor,  Deut.  14  :  28."— Pkof.  Bush 
on  Lev.  27  :  30.    The  Mosaic  law  did  not  j 
define  strictly  what  things  were  subject  [ 
to  the  tithe,  but  extended  it  generally  to  i 
vegetables  and  animals.  Lev.  27  :  30-32. 
The  Jewisli  canons  applied  the  law  to 
every  thing  that  was  eatable  in  the  field, 
embracing  the  smallest  garden-herbs  and 
aromatic  plants.     Hence,  tithe  was  paid 
of  the  mint,  garden  or  spear-mint;  the 
anise,  the  fragrant  plant  called  by  us 
(lill,  and  resembUng  caraway;  and  the 
cummin,  a  fragrant  plant  something 
like  fennel,  Isa.  28  :  25,'.^7. 

The  weightier  matters.  The 
weightier,  the  more  important  things  of 
the  law,  three  of  which  he  notices. 
Judgment.  The  distinguishing  be- 
tween right  and  wrong ;  the  determining 
according  to  the  principles  of  right  and 
law,  Luke  12  :  57.  Mercy.  Kindness, 
compassion  to  the  needy.  See  on  ch. 
9  :  13.  Faith ;  not  merely  in  its  active 
exercise  outwardly,  but  in  its  internal 
existence  in  the  soul,  and  in  the  state  of 
the  heart.  Truttt  manifested  in  faithful- 
ness, or  fidelity  to  God,  and  the  piety  he 
requires.  Compare  Mic.  6:8;  Hos. 
12  : 6.  These  ought  ye  to  have 
done.  These  great  moral  requirements 
ought  to  have  been  observed;  the  inter- 
nal and  spiritual  observ'auce  of  the  law 
ought  to  have  been  specially  regarded. 


And  at  the  same  time  the  smaller  mat- 
ters of  the  law  should  not  be  neglected. 
Jesus  censured  the  Pharisees  not  for 
strictly  keeping  the  latter,  but  for  con- 
necting with  this  a  neglect  of  the  for- 
mer, which  in  themselves  were  the  more 
important.  This  is  pithily  put  in  the 
proverbial  language  of  the  following 
verse. 

M.  Strain  at.  Strain  out.  At  was 
probably  a  typographical  error  for  out, 
in  the  tirst  edition  of  our  common  ver- 
sion. The  gnat  and  camel  are  put  for 
the  smallest  and  largest  animals,  and 
both  unclean.  Lev.  11  :  4,  '21-14,  41,  42. 
The  Jews  strained  their  wine  carefully, 
so  as  to  avoid  drinking  any  unclean  in- 
sect. But  while  they  utruiiied  out  the 
gnat,  in  their  close  attention  to  the  cere- 
monies and  the  letter  of  the  law,  tliey 
swallowed  the  camel,  one  of  the  lai-gest  of 
animals,  and  unclean  also,  in  overlook- 
ing the  weightier  matters,  and  neglecting 
to  observe  the  spirit  of  the  law.  The 
language  is  hyperbolical  and  proverbial, 
but  strongly  expressive  of  their  hypocri- 
tical strictness  in  external  matters,  and 
their  wicked  unfaithfulness  in  things 
spiritual.  In  this  we  have  also  a*i  addi- 
tional illustration  of  their  misguiding 
the  people,  and  hence  Jesus  api>ropn- 
ately  repeated  the  appellation,  Blind ; 
guides. 

i.5.  Ye  make  clean  the  outside. 
They  cleanse  the  outside  of  the  cup  and 
platter,  the  drink  and  the  food  within 
are  imclean  and  most  impure.  You 
attend  to  mere  outside  righteousness, 
while  your  cups  and  platters  are  full  of 
extortion,  rapacity,  robbery,  unrigh- 
teous gain,  and  of  excess,  incontinence, 
inabstmence.  The  cup  and  platter,  which 
they  were  so  careful  to  cleanse,  were  full 
of  the  fruits  of  their  own  secret  disho- 
nesty and  vicious  indulgence. 
26.     Blind    Pharisee.      Willfully 


320 


MATTHEW     XXIII. 


A.D.   30. 


37  the  outside  of  them  may  be  clean  also.  Woe  unto 
you,  scribes  and  Pharisees,  hypocrites  !  '  for  ye  are 
like  unto  whited  sepulchres,  which  indeed  appear 
l:)eautiful    outward,  '^  but  are  within  full  of  dead 

38  melius  bones,  and  of  all  uncleanness.  Even  so  "^  ye  also 
outwardly  appear  righteous  unto  men,  but  within 
j^e  are  full  of  liypocrisy  and  iniquity. 

f  Woe  unto  you,  scribes  and  Pharisees,  liypocrites  ! 
Because  ye  build  the  tombs  of  the  prophets,  and 
garnish  the  sepulchres  of  the  righteous  ;  and  say.  If 
we  had  been  in  the  days  of  our  fathers,  we  would 
not  have  been  partakers  with  them  in  s  the  blood 

31  of  the  prophets.  Wherefore  ye  be  witnesses  unto 
yourselves,  that  ^  ye  are  the  children  of  them  whicli 

33  killed  the  prophets.     '  Fill  ye  up  then  the  measure 


39 


iO 


"=18.  58.  1,  -i;  Lk. 
11.44;  Ac.  23.  3. 
""  Ps.  5.  9. 

MSam.16.7;  Jer. 

17.  9.  10. 


Lk.  11.  47,  48. 


'  2  C'hr.  3tj.  15,  Itt  : 

Jer.  2.  30. 
h  .\c.  7.  51.  52:  1 

Thes.  2.  15. 
'  Ge.  15.  l(i;  Dan. 

8.  23 ;  1  Thes.  2. 

16. 


bliiicl.     Cleanse   first  that  within. 

The  cleausiiii;  of  the  inside  i.s  of  tlie  lirdt 
iiiiportauce,  for  only  thus  may  the  out- 
side become  cleau.  It  is  necessary  to  at- 
tend to  internal  purification  in  order  to 
insure  external.  The  latter  is  nothing 
without  the  former. 

27,  2S.  Ye  are  like  unto  whited 
sepulchres.  Tlie  Jews  whitewashed 
their  graves  once  a  year,  ou  the  fifteenth 
of  Aclar  (the  last  month  of  the  year),  so 
that  persons  might  not  pass  over  them 
and  he  rendered  unclean.  A  person  wlio 
touched  a  grave  was  unclean  seven  days. 
Num.  19  :  16.  Tlie  custom  of  white- 
washing sepulchres  still  continues  in 
Palestine.  "  I  have  been  in  places  where 
this  is  repeated  very  often.  The  graves 
are  kept  clean  and  white  as  snow,  a  very 
striking  emblem  of  those  painted  hypo- 
crites, the  Pharisees,  beautiful  without, 
but  full  of  dead  men's  bones  and  all  un- 
cleanness within." — Dii.  Thomson.  The 
Pharisees  were  really  sepulchres  of 
loathsome  impurity;  their  religion  was 
but  whitewash. 

3'J.  Tombs— sepulchres.  Rather, 
Sepulchres — tombs.  Both  words,  in  the 
original,  are  used  in  the  New  Testament 
for  burial-houses  or  places,  which, 
among  the  Jews,  were  natural  or  arti- 
ficial chambers  in  the  rock  or  earth.  The 
former  expresses  the  more  general  idea 
of  burial-house  or  sepulchre ;  the  latter, 
originally  meaning  mrinorial,  then  monu- 
tnent,  and  then  a  bnriiil-fiou.te,  often  car- 
ries along  with  the  last  meaning  the  idea 
of  a  monument,  a  memorial,  as  in  this 
passage,  garnish,  or  adorn  the  tombs,  the 
monumi'iital  burial-houses  of  the  righ- 
teous,     Jesus  does  not  condemn  the 


mere  fact  that  the  Pharisees  built  the 
sepulchres  and  adorned  the  tombs  of  the 
martyrs  of  preceding  ages.  By  thus  do- 
ing they  recoguizcii  and  bore  testimony 
to  the  goodness  and  fidelity  of  righteous 
men  of  old.  All  this  would  have  been 
well  had  they  not  been  base  hypocrites, 
and  manifesting  a  tendency  to  creatup- 
■\vor.sliip  directly  opposed  in  doctrine 
and  practice  to  these  old  prophets,  and 
in  sympathy  with  their  murderers. 

30.  And  say.  By  building  and 
adorning  tlie  sepulchres ;  by  their  extol- 
ling the  eminent  jiiety  of  the  prophets, 
and  by  confidently  affirming  that  they 
were  better  than  their  fathers,  and  that 
thej^  would  not  have  been  partakers  in 
their  crimes.  They  thus  condemned 
their  fathers  for  the  murder  of  the  pro- 
phets, which,  in  their  own  case,  amount- 
ed to  a  self-condciniiation. 

31.  Ye  be  Avitnesses  to  your- 
selves that  ye  are  the  children, 
etc.  By  yom*  words  you  are  witnesses  to 
yourselves  that  you  are  the  sous  of  per- 
secutors and  murderers.  And  by  not 
following  the  teachings  of  the  prophets, 
and  by  rejecting  the  Messiah  whom  they 
foretold,  and  in  resembling  your  fathers 
in  disposition  and  life,  yougive  evidence 
to  yourselves  that  you  are  their  sons  or 
descendants  spiritiMlhj  as  well  as  natu- 
rally. Or,  ye  bear  witness  to  youi-selves 
that  you  are  the  sons  of  a  wicked  and 
degenerate  ancestry,  and  nothing  that 
they  did  will  be  too  bad  for  you  to  do. 

32.  Fill  ye  up  their.  Jesus  gives 
them  over  to  their  wicked  course,  bid- 
ding them  do  what  he  foresaw  they 
would  fully  accomplish.  Measure  of 
/uiquity,  persecution,  etc.    As  you  are 


A.D.   30. 


MATTHEW    XXIII. 


321 


33  of  your  fathers.  Ye  serpents,  ye  ^  generation  of 
vipers,  '  how  can  ye  escape  the  damnation  of  hell  ? 

34  "'  Wherefore,  behold,  I  send  unto  you  "  prophets, 
and  wise  men,  and  "  scribes  :  and  ^  some  of  them 
ye  shall  kill  and  crucify  ;  and  i  some  of  them  shall 
ye  scourge  in  your  synagogues,  and  persecute  them 

35  from  city  to  city  :  ■■  that  upon  you  may  come  all  the 
righteous  blood  shed  upon  the  earth,  '  from  the 
blood  of  righteous  Abel  unto  *  the  blood  of  Zacha- 


k  ch.  3.  7. 

'  Heb.    2.   3;    10. 

29 ;  12.  25. 
">  ch.  10.  16 ;  28. 19, 

20;  Lk.   11.  49; 

Ac.  1.  8. 
■>  Ac.  11.27;  13.  1. 

0  ch.  13.  52. 

P  Ac.  5.  40 ;  7.  58, 
59;  12.  2;  14.  19. 

1  ch.  10. 17, 18 ;  Ac. 
22.  19 ;  2  Cor.  11. 
24,25. 


tlie  descendants  of  such  a  wicked  ances- 
try, and  you  knowingly  and  willfully  par- 
take of  their  spirit  and  works,  though 
h3'pocritically  professing  the  opposite, 
go  on  as  you  will,  and  till  up  the  mea- 
sure of  iniquity,  crucifying  the  Messiah, 
and  persecuting  and  killing  his  follow- 
ers. Acts  7  :  51-53.  They  tilled  up  their 
measure  of  punishment  also,  vers.  3^38; 
1  Thess.  2  :  14-16. 

33.  Being  the  descendants  of  such  an 
ancestry,  and  so  like  them,  Jesus  ad- 
dresses them  accordingly.  Serpents. 
Representing  their  cunning  and  deprav- 
ed character,  their  hurtful  and  poisonous 
influence.  Generation  of  vipers. 
Off'fipnnf/,  brood  ofvii)crs.  They  were  the 
brood  of  viperous  i^arentage,  and  all  of 
the  old  serpent,  the  devil,  Gen.  3:1; 
John  8  :  44 ;  Rev.  13  :  9.  John  had  also 
discovered  their  true  character,  and  had 
thus  addressed  them.  See  on  ch.  3  :  7. 
How  can  ye  escape  ?  A  question 
equal  to  a  strong  affirmation,  that  it  was 
impossible  for  them  to  escape.  Dam- 
nation. Condemnation,  judgmetit,  in- 
cluding both  the  condemnation  and  the 
execution  of  the  sentence. 

•34.  Having  pronounced  upon  them 
these  terrible  words,  and  declared  the 
certainty  of  their  eternal  ruin,  Jesus  pro- 
ceeds to  tell  how  they  would  fill  up  the 
measure  of  their  fathers  by  committing 
their  deeds,  and  even  forming  a  climax 
of  all  preceding  generations  in  respect  to 
their  sins,  guilt,  and  punishment. 

Wherefore.  Since  such  is  your  cha- 
racter, and  you  imitate  your  "father's. 
You  shall  have  opportunity  to  show 
your  malignant  wickedness.  I  send 
unto  you.  I  send  them  as  messengers 
of  salvation ;  but  in  the  end  they  will 
prove  swift  witnesses  of  desti-uction 
against  you  on  account  of  your  treat- 
ment of  them.  Notice  that  on  a  former 
occasion,  the  imdom  of  God  is  represent- 
ed as  thus  speaking,  Luke  11 :  49.  Jesus 
•was  himself,  indeed,  the  wisdom  of  God, 


the  sender  of  prophets,  and  the  great 
Prophet  of  prophets.  This  is  not  really 
a  quotation.  There  may  be  a  general  al- 
lusion to  2  Chron.  24  :  18-22.  Pro- 
phets. The  apostles,  ch.  10  :  5,  6 ;  the 
seventy,  Luke  10 :  1 ;  and  other  preach- 
ers of  the  Gospel.  See  on  ch.  10  :  41. 
Wise  men.  Men  deeply  versed  in  di- 
vine things,  such  as  Stephen,  Acts  6  :  5, 
10.  Scribes.  Those  who  are  true 
scribes  of  the  law  and  of  the  kingdom, 
ch.  13  :  52.  These  three  united  in  the 
Apostle  Paul.  Someof  them  ye  shall 
kill,  etc.  You  shall  inflict  upon  them 
all  manner  of  indignities,  even  unto  the 
most  cruel  death.  Crucify  doubtless 
refers  to  his  own  death,  as  well  as  to 
some  of  his  disciples,  who  doubtless 
suffered  crucifixion  before  the  destruc- 
tion of  Jerusalem.  The  Acts  of  the 
Apostles  is  a  general  witness  to  the  suf- 
ferings of  Christians  at  the  hands  of  the 
Jews,  Acts  5  :  40  ;  7  :  59  ;  8  :  3 ;  12  :  2 ; 
13  :  50 ;  14  :  19,  etc. 

35.  That  upon  you.  The  idea  is 
not  merelj'  that  this  is  to  be  tfie  conse- 
quence, but  that  it  enters  into  the  divine 
design.  That  is  equivalent  to  in  wder 
that.  It  was  the  design  of  God  that  this 
generation  should  be,  as  it  were,  the 
focus  of  the  world's  wickedness  and 
punishment.  The  righteous  blood. 
The  blood  of  innocent  and  righteous 
persons.  Lam.  4  :  13.  The  punishment 
for  shedding  it.  Compare  ch.  27  :  25. 
Abel — Zacharias.  Abel  was  the  first 
righteous  martyr,  and  the  first  recorded 
in  the  Bible,  and  Zachariah,  the  son  of 
Jehoiada,  is  the  last  one  recorded,  accord- 
ing to  the  Jewish  arrangement  of  the 
Old  Testament,  2  Chron.  24  :  20-22. 

Son  of  Barachias.  It  has  been  a 
matter  of  s:reat  dispute  who  this  Zacha- 
rias was,  since  the  one  to  whom  the  lan- 
guage seems  to  refer  is  called  "son  of 
Jehoiada  the  priest,"  2  Chron.  24  :  20. 
Chrysostom  speaks  of  an  ancient  opinion 
which  held  that  it  was  the  prophet  Ze- 


322 


MATTHEW     XXIII. 


A.D.  30. 


rias  son  of  Barachias,  whom  ye  slew  between  the 
m  temple  and  the  altar.     Verily  I  say  unto  you,  "  All 

these  things  shall  come  upon  this  generation. 
oT       ^0  Jerusalem,  Jerusalem,  ^  tJwu  that  killest  the 
prophets,  ^  and  stonest  them  which  are  sent  unto 
thee,  "  how  often  would  I  have  gathered  thy  chil- 
dren together,  ^  even  as  a  hen  gathereth  her  chick- 
fiS  ens  "^  under  Ac/*  wings  ;  "^  and  ye  would  not !   Behold, 
'6J  "-  your  house  is  left  unto  you  desolate.     For  I  say 
unto  you,  '  Ye  shall  not  see  me  henceforth,  till  ye 
shall  say,  s  Blessed  is  he  that  cometh  in  the  name  of 
the  Lord. 


'  Rev.  18.  24. 

'  Ge.  4.  8 ;  1  John 

3  12 
'  2'ch"r.  24.  20,  21. 
u  cli.  24.  34. 
»  Jer.  b.  8;  Lk.  13. 

34,  35. 
y  ver.  30. 
^  2  Chr.  24.  21. 
■>  Jer.  6.  16, 17 ;  11. 

7,  8  ;  Zee.  1.  4. 
*■  Deii.  32.  11,  12. 
<=Ps.  17.  8;  91.  4. 
"  Pro.  1.  24-31 ;  Is. 

1.  2. 
«^  2  Chr.  7.  20,  21 ; 

Jer.  22.  5. 


chariuli,  the  son  of  Berachiah.  Origen 
and  others  refer  it  to  Zacharias,  the  fa- 
ther of  John  the  Baptist,  who,  accord- 
ing to  a  mere  legend,  was  slain  in  the 
temple.  Others  suppose  that  the  Zacha- 
riah,  the  son  of  Barueh,  is  meant,  who, 
according  to  Josephus  (Jewish  War,  b.  iv. 
.5,  4),  was  slain  in  the  temple  just'before 
the  destruction  of  Jerusalem.  Others 
suppose  that  "  son  of  Barachias  "  was  in- 
serted by  some  transcriber  who  mistook 
this  Zachariah  for  the  prophet  Zecha- 
riah,  Zcch.  1:1.  It  is  better,  however, 
to  explain,  either  by  supposing  that  Za- 
chariah was  the  sou  of  Baracliiah  and 
grandson  of  Jehoiada,  the  former,  per- 
haps, dying  before  the  latter;  or  that 
Jehoiada,  a'ccording  to  a  not  uncommon 
custom  among  the  Jews,  had  twc 
names,  just  as  Azariak  was  called  also 
Uz/.iah.  2  Kings  1.5  :  1;  SCiiron.  2(i  :  1. 

Between  the  temple  and  the 
altar.  In  the  court  of  the  priests,  bc- 
twe.'n  t'le  temple  proper,  the  sanctuary, 
and  t'lj  altar  of  burnt-ofiering.  See  on 
eh.  21  :  12. 

Sa.  This  generation.  About  forty 
years  from  this  time  Jerusalem  was  de- 
stroyed. It  was,  tliercforc,  within  the 
lifetime  of  many  then  living. 

37.  Jesus  now  turns  from  the  utter- 
ance of  terrible  woes  to  a  tender  l.v- 
MENTATiON  ovcr  the  doomed  city  of  Je- 
rusalem, the  representative  of  the  Jew- 
ish race  and  theocracy.  Jernsalem, 
the  personification  of  the  Jewish  racs'  in 
its  then  present  and  past  history.  Kill- 
est the  prophets.  Their  sins,which  call 
forth  both  lamentation  and  vengeance. 
The  present  tense  is  used  in  vivid  dis- 
course. At  a  single  glance  Jesus  saw 
their  whole  histori',  in  which  the  perse- 
cution of  prophets  was  common,  and 
often  repeated.     As  a  race,  they  were 


!  the  murderers  of  the  prophets,  and  the 
I  stoners  of  the  messengers  of  God. 
'  How  often  would  I.  As  a  hen  ga- 
thers her  brood  under  her  wings  in  ma- 
ternal love,  and  for  safety  and  protection 
against  birds  of  prey,  or  any  thing  that; 
may  injure  them.  Hens  are  now  very 
common  in  Palestine.  Children.  The 
inhabitants ;  the  Jewish  people.  Ye 
would  not.  Their  sins  were  volun- 
tary. They  were  free  moral  agents. 
Freedom  of  the  will  is  in  harmonj'  with 
God's  sovereignty  and  divine  decrees. 

38.  Your  house.  Your  temple,  left 
by  the  Messiah,  forsaken  by  God,  no 
longer  his  house,  hut  your.i.  Its  destruc- 
tion and  desolation  is  vividly  spoken  of 
as  present.  Jesus  was  about  leaving  it. 
Compare  ch.  21  :  13;  2  Chron.  6  :  2;  Ps. 
26  :  8.  Some  suppose,  by  yonr  fiou.si\ 
that  reference  is  made  to  the  citv,  their 
dwelling-place,  Ps.  60  :  2.5. 

39.  Ye  shall  not  see  me  hence- 
forth. He  now  closed  his  public  minis- 
try among  them.  They  saw  him  no 
more  in  his  ISIessianic  ministration  and 
work.  After  his  resurrection  he  appear- 
ed, not  to  all  the  people,  but  to  chosen 
witnesses.  Acts  10  :  41.  Blessed  is  he. 
Acknowledging  him  to  be  the  Messiah, 
as  the  multitude  had  done  in  his  trium- 
l^hal  entry  into  Jerusalem,  ch.  21  :  9. 
Ye  shall  not  enjoy  my  presence  amonii 
you  again  till  vc  are  ready  to  receive  me 
and  acknowle(\ge  that  I  am  the  Messiah. 
Jesus  knew  that  generation  would  not 
do  it,  and  hence  the  opening  lansruas^e  of 
this  verse:  For  I  say  unto  you. 
He  was  the  only  salvation  of  the  people, 
the  only  safety  of  the  city  and  temple. 
His  leaving  them  was  their  certain  and 
utter  destruction.  But  while  his  lan- 
guage implied  the  destruction  of  the 
city  and  temple,  and  the  scattering  of 


A.D.  30. 


MATTHEW     XXIII. 


323 


the  Jews,  it  pointed  forward  over  a 
long  period  to  tiie  general  conversion  of 
tlie  Jewish  people  in  the  last  days,  when 
their  descendants  should  acknowledge 
him.  Hos.  3:5;  Zech.  12  :  10;  Rom. 
11  :  25-28. 

At  this  point  Mark  (12  :  41-14)  and 
Luke  (21  :  1-4)  relate  the  incident  of  the 
widow's  mite.  Here,  also,  many  insert 
the  request  of  the  Greek  proselytes, 
John  12  :  20-36,  though  it  is  better  to  put 
it  after  his  triumphal  entry  on  Sunday. 
See  Author's  Habmont,  p.  371,  §  140. 

Remarks. 

1.  We  are  to  respect  the  oflSce  of  a  re- 
ligious teacher,  and  follow  his  instruc- 
tion so  far  as  it  is  in  accordance  with 
truth,  vers.  2, 3 ;  Mai.  2:7;  Acts  23 : 4,  5. 

2.  We  must  not  follow  the  man  in- 
stead of  the  truth  he  teaches ;  neither 
must  we  reject  the  truth  because  of  the 
unworthiness  of  the  one  who  utters  it, 
ver.  3 ;  1  Cor.  11  :  1 ;  Gal.  1  :  &-10. 

3.  Ministers  and  all  religious  teachers 
should  beware  lest  their  works  contra- 
dict their  teachings,  ver.  3 ;  ch.  21 :  30 ; 
Rom.  2  :  21 ;  Tit.  1  :  16. 

4.  The  true  character  of  men  is  to  be 
learned  from  their  conduct  rather  than 
from  their  words  merely,  ver.  3 ;  ch.  7  : 
1.5-21. 

5.  Legalists  and  false  teachers  impose 
upon  men  heavy  burdens,  and  grievous 
to  be  borne  ;  but,  in  contrast,  the  yoke 
of  Christ  is  easy  and  his  burden  is  light, 
ver.  4;  ch.  11  :'28-30;  Acts  15  :  10," 28, 
29  ;  Gal.  5  :  1. 

6.  A  religion  that  seeks  a  mere  out- 
ward appearance,  and  has  for  its  motive 
the  applause  of  men,  is  not  only  desti- 
tute of  the  power  of  godliness,  but  an 
enemy  to  it  and  its  graces,  ver.  5-7 ;  ch. 
6  :  1,  5,  16 ;  2  Tim.  3:2-5;  2  Pet.  3:3; 
3  John  9. 

7.  A  love  of  human  honors  and  flatter- 
ing titles  is  unbecoming  a  follower  of 
Jesus,  vers.  8-11 ;  PhU.  3 :  5 ;  1  Pet.  5  : 
5 ;  1  John  3  :  15. 

S.  We  must  beware  of  usurping 
Christ's  position  in  the  church,  or  as- 
suming an  authority  that  does  not  be- 
long to  us,  ver.  8-10;  3  Cor.  1  :  34; 
James  3  :  1 ;  1  Pet.  5  :  3. 

9.  We  should  seek  for  greatness,  ho- 
nor, glory,  and  immortality,  but  only  in 
the  spirit  and  through  the  service  of  "hu- 
mility, ver.  11,  13;'  Rom.  3  :  7;  1  Cor. 
14:  i2;  1  Pet.  5  :  5,  6. 

10.  We  should  expose  the  errors  and 
hypocrisy  of  false  teachers,  especially  if 


they  are  persons  of  great  influence,  with 
boldness  mingled  with  humility,  and  by 
the  word  of  God,  without  assuming  the 
authority  of  him  who  knew  what  was  in 
man,  and  who  is  liimscll  the  Judge  of 
men,  vers.  13-33;  Isu.  8  :  20;  Gal  1  •  8 
9  ;  1  John  4  : 1 ;  2  Pet.  2  : 1-3  ;  2  John  lo! 

11.  Teachers  of  a  worldly  and  formal 
Christianity  stay  away  from  Christ  them- 
selves, and  by  their  outward  observances, 
and  often  by  their  opposition  to  evan- 
gelical religion,  keep  others  from  com- 
ing, ver.  13;  Luke  11  :  53;  John  9  :  5:2; 
Rom.  10  :  2-4. 

13.  They  who  defraud  others,  and 
cover  over  their  characters  by  a  show  of 
reUgion,  evince  a  desperate  depravity, 
and  expose  themselves  to  a  most  despe- 
rate punishment,  ver.  14 ;  Isa.  10  :  1,  2 ; 
Mic.  3  :  1-3. 

13.  While  we  should  seek  to  win  souls 
to  Christ,  and  to  the  whole  truth,  we 
should  beware  of  that  proselyting  zeal 
which  is  wholly  absorbed  in  and  seeks 
the  interests  of  a  mere  party,  ver.  15;  1 
Cor.  1  :  12,  13 ;  James  5  :  20. 

14.  We  should  beware  how  we  in  any 
way  attempt  to  lessen  obligation,  or  to 
nullify  a  promise,  for  in  so  doing  we 
shall  be  guilty  of  double  sin,  vers.  16-33; 
Ps.  15  :  2-5. 

15.  Since  even  the  mildest  oath  has  re- 
ference to  God,  we  should  use  great 
Fimplicity  of  language.  A  simple  pro- 
mise should  have  to  us  the  sacredness  of 
an  oath,  vers.  20-22  ;  ch.  5  :  34-37. 

16.  Careful  attention  to  outward  ob- 
servances with  neglect  of  internal  duty 
is  an  evidence  that  men  are  deceivers  or 
deceived,  vers.  23,  24;  ch.  5  :  7;  9  :  13; 
Hos.  4:1;  Rom.  16  :  18;  2  Cor.  11  : 
13-15. 

17.  No  external  performances  can 
stand  in  the  place  of  moral  and  spiritual 
sen-ice,  vers.  23,  34 ;  Luke  18  :  11-14. 

18.  "  Let  us  seek  to  be  pure  in  heart, 
if  we  would  be  vessels  sanctified  and 
made  meet  for  the  Master's  use,"  vers. 
2.5,  26  ;  ch.  5:8;  Heb.  12  :  14;  James4:-8. 

19.  "  The  heart  may  be  a  temple  of 
God  or  a  grave  ;  a  heaven  or  a  hell." — 
Stier.  Vers.  27,  28;  ch.  13  :  35 ;  Eccle. 
9:3;  Jer.  17  :  9 ;  Rom.  3  :  13-16 ;  1  Cor. 
3:  16. 

20.  They  who  are  satisfied  to  appear 
Mhat  they  shmdd  be,  are  imvardly  what 
they  shmdd  not  be,  vers.  25-38 ;  ch.  6  : 
1 ;  7  :  31 ;  25  :  5-12. 

21.  How  valuable  must  religion  be 
which  men  are  at  so  much  trouble  to 

I  counterfeit,  vers.  13-39 ;  1  Tim.  4  :  8. 


324 


MATTHEW     XXIV. 


A.D.   80. 


Christ  foretells  the  destruction  of  Jerusalem  and  his 
second  coming. 

XXIV.   AND  ^  Jesus  went  out,  and  departed  from 
the  temple  :  and  his  disciples  came  to  him  for  to 


f  Eos.  3.  4,  5. 
ePs.  118.  26;  Zee. 

13.  10;    Ro.   11. 

25,  26 ;  2  Cor.  3. 

14-18. 
"Mk.  13.   1;    Lk. 

21.  5. 


22.  The  gloriftcatiou  of  martyrs  may 
be  carried  so  far  as  to  amount  to  crea- 
tui-e-woriliip,  manifesting  principles  and 
a  spirit  directly  opposed  to  tliat  of  the 
martyrs  themselves,  ver.  39-32;  John  8  : 
3t»,  40. 

23.  The  most  fearful  denunciations  of 
divine  wrath  is  consistent  witli  the  teu- 
derest  compassion,  vers.  34r-3S;  Luke 
19  :  41-41. 

24.  Wuile  we  may  rejoice  in  our  great 
religious  privileges,  let  us  see  to  it  that 
they  prove  blessings  indeed  to  our  souls, 
and  not  moans  for  tilUng  up  our  mea- 
sure of  iniquity,  vers.  34-3(3;  2  Chrou. 
36  :  16 ;  Acts  7  :  51 ;  1  Thess.  2  :  16. 

25.  Men  often  suffer  the  temporal  con- 
sequences of  the  sins  of  their  fathers; 
but  are  onlv  punished  for  their  own  siiis, 
vers.  34-36';  E.Kod.  20  :  5;  Pro  v.  9  :  12 ; 
Ezek.  18  :  20. 

26.  Nations  are  punished  in  this  world. 
A  race  or  nation  may  be  treasuring  up 
wrath  forages,  and  may  mike  tlie  guilt  of 
the  past  their  own  through  tlieir  personal 
sins  in  to-ansgressing  the  concentrated 
light  of  the  past  and  present,  and  may 
thus  justly  receive  the  accumulated  judg- 
ment which  God  visits  upon  them,  vers. 
35,  36 ;  2  Kings  17  :  13-18. 

27.  If  men  perish,  it  is  because  they 
will  not  come  to  Christ  and  be  saved, 
ver.  37;  Ps.  81  :  11,  12;  John  5  :  40. 

28.  God  often  mingles  promises  of  mer- 
cy with  announcements  of  judgments, 
ver.  39 :  Isa.  30  :  12-20  ;  Jer.  30  :  3,'  4 ;  and 
many  similar  examples  in  the  prophets. 

CHAPTER  XXIV. 

Jesus,  having  closed  his  ministry  to  the 
people,  continues  it  with  his  disciples. 
In  this  and  the  following  clwpter  we 
have  a  remarkable  prophetical  discourse, 
which  has  been  variously  explained  and 
justly  considered  one  of  the  most  im- 
portant and  difficult  in  the  New  Tes- 
tament. However  interpreted,  every 
unprejudiced  reader  must  admit  that 
four  important  events  are  distinctly  fore- 
told: The  destruction  of  the  temple  and 
Jerusalem  by  the  Romans ;  the  second 
coming  of  Christ ;  the  end  of  the  world, 
or  the  present  dispensation;    and  the 


final  judgment.  The  great  point  of 
difficulty  is  to  understand  the  relation  of 
the  several  portions  of  this  prophecy  to 
these  topics,  and  their  relation  to  one 
another.  Some  hold  that  they  are  sue-  j 
cessively  presented,  and  that  the  transi- 1 
tions  from  one  to  another  can  all  be 
clearly  marked.  They  are  not,  however, 
agreed  as  to  where  the  transitions  are. 
Others  suppose  a  blending  of  topics,  in 
which  the  destruction  of  Jerusalem  ia 
made  typical  of  the  end  of  the  world, 
and  that  this,  like  many  of  the  prophe- 
cies of  the  Old  Testament,  has  succes- 
sive fiiltillments.  See  on  ch.  1  :  22,  23. 
These  points  will  be  more  particularly 
considered  in  the  notes  that  follow.  In 
order  to  get  a  view  of  the  whole  dis- 
course, I  suggest  the  following  synopsis : 

I.  The  Occasion  of  the  Inquiry  and 
Discourse.  Jesus  leaves  the  temple  and 
foretells  its  destruction,  ch.  24  :  1,  2. 

II.  The  Inquiry.     Threefold. 

1.  When  will  these  things  be  ?  2.  What 
is  the  sign  of  thy  coming^  and  (3)  of  the 
end  of  the  world  ?    Ver.  3. 

III.  The  Reply,  ver.  4  to  ch.  25  :  46. 

1.  Caution  against  e.Kpcctiug  his  com- 
ing before  the  Gospel  is  preached  in  all 
the  world,  vers.  4-14.  This  includes 
cautions : 

a.  Against  being  deceived  by  false 
Christs,  vers.  4,  5. 

b.  Against  being  troubled  about  wars 
and  calamities,  which  are  only  the  begin- 
?w«5f  of  sorrows,  and  not  the  end,  vers  6-8. 

c.  Against  being  offended  in  persecu- 
tion, vers.  9,  10. 

d.  Arainst  being  led  astray  by  false 
prophets,  vers.  11,  12.  "  I 

e.  Against  not  enduring  to  the  end, 
ver.  13. 

2.  The  destruction  of  Jerusalem,  with 
directions  as  to  what  they  should  then 
do,  and  a  caution  against  expecting  him 
then,  vers.  1.5-25. 

a.  The  abomination  of  desolation  be- 
tokening the  destruction  of  Jerusalem 
and  the  temple,  ver.  1.5. 

b.  The  disciples  are  instructed  to  make 
a  precipitate  flight,  vers.  16-18. 

c.  The  unparalleled  judgments  of  that 
time,  vers.  19,  21. 


A.D.   30. 


MATTHEW    XXIV. 


325 


3  show  him  the  buildings  of  the  temple.     And  Jesus 
said  unto  them,   See  ye  not  all  these  things  ?  verily 
I  say  unto  you,  '  There  shall  not  be  left  here  one    '  l  Ki.  9.  7,8 ;  Jer. 
stone  upon  another,  that  shall  not  be  thrown  down.      j^.  ^^  ^^^  ^■ 

3       And  as  he  sat  upon  the  mount  of  Olives,  ^  the    k  Mk.  13.'  3. ' 


(I.  Those  days  shortened  for  the  sake 
of  believers,  ver.  3:.'. 

c.  Caution  ajrainst  tlie  Christs  of  the 
(lay,  for  they  will  lie  but  pretenders,  vers. 

'■).  Caution  against  expecting  him  to 
(•nine  as  he  was  then,  in  his  humiliation, 
ill  his  retiring  and  unassuming  manner, 
or  as  an  earthly  prince,  since  his  coming 
would  be  consi)icuous  as  the  lightning  of 
heaven,  vers.  20-28. 

•4.  The  signs  and  the  time  of  his  com- 
ing, vers.  29-31. 

a.  Terrirte  phenomena  and  changes  in 
nature  immediately  after  the  Jewish 
people  have  endured  their  full  measure 
of  sutieriug,  ver.  29. 

b.  The  sign  and  appearance  of  the  Son 
of  Man  on  the  clouds  of  heaven,  ver.  W. 

5.  The  attendant  circumstances  of  liis 
coming,  vers.  31.  The  angels  sounding 
the  trumpet  and  gathering  together 
God's  elect. 

6.  Returning  somewhat  in  his  dis- 
course, he  teaches  them,  by  a  reference 
to  the  tig-tree,  to  judge  of  the  time 
which,  in  a  certain  sense,"would  be  in  that 
generation,  and  more  certain  than  the 
established  order  of  nature,  vers.  33-35. 

7.  But  the  time  of  his  coming  is 
known  neither  to  men  nor  angels,  but 
only  to  the  Father.  It  would  be  sudden 
and  unexpected,  vers.  36-41. 

8.  Watchfulness  enforced,  ver.  42  flf. 
«.  By  a  case  of  burglary,  vers.  42-44. 

b.  By  a  household  servant,  ver.  45-51. 

c.  By  the  ten  virgins,  ch.  25  :  1-13. 
(7.  By  the  talents,  ch.  25  :  14-30. 

i».  The  coming  judgment,  25  :  31-46. 

1.  Jesus  went  out,  etc.,  rather, 
according  to  the  best  text,  Jesus  went 
out  fruM  the  temple  (Mark  12  :  41),  and 
was  going  on  his  iray,  toward  the  mount 
of  Olives  and  Bethany. 

1.  His  disciples.  The  twelve. 
From  Mark  (13  :  1)  we  learn  that  one  of 
them  spoke  for  the  rest,  probably  Peter. 
It  was  now  Tuesday,  April  4th, "toward 
evening.  Buildings  of  the  temple. 
The  whole  temple  editice.  See  on  ch.  21 : 
13.  The  lamentation  over  Jerusalem,  and 
the  denunciation  against  her  (ch.  33  : 
37,  38),  may  have  led  his  disciples  to  turn 
28 


his  attention  to  the  magnificence  of  the 
temple,  as  if  to  plead  for  its  preserva- 
tion. Josephus  {TfieJewishWar,  v.  5,  6) 
describes  the  temple  as  built  of  white 
marble,  its  face  to  the  east  covered 
over  with  plates  of  gold,  appearing  in 
the  distance  like  a  mountain  covered 
with  snow,  with  its  gilding  dazzling  as 
the  rays  of  the  smi.  Some  of  its  stones 
were  forty-five  cubits  long,  five  high,  and 
six  broad.  Mark  says  (13  :  1),  "What 
manner  of  stones  and  what  buildings  are 
here;"  Luke  (31  :  5)  says,  "Goodly 
(beautiful)  stones." 

3.  See  ye  not,  etc.  The  question 
was  intended  to  tix  their  attention  and 
prejiarc  them  for  what  he  was  about  to 
say.  There  shall  not  be  left  one 
stone  upon  another.  This  was  ful- 
filled forty  years  afterMard.  Josephus 
relates  that  Titus  tried  in  vain  to  save 
the  temple.  The  Jews  themselves  first 
set  fire  to  the  porticoes  of  the  temple  ; 
after  which  one  of  the  Roman  soldiers, 
without  any  command,  threw  a  burning 
firebrand  into  the  golden  window,  and 
soon  the  holy  house  was  in  flames.  Titus 
ordered  the  fire  to  be  extinguished,  but 
his  command  was  not  obeyed.  The  sol- 
diers were  furious,  and  nothing  could  re- 
strain them.  Thus,  even  against  the 
wiU  of  Caesar,  the  temple  was  (•ompletely 
destroyed,  and  the  prophecy  was  ful- 
filled. After  the  city  was  taken,  Titus 
gave  orders  to  demolish  the  entire  city 
and  temple,  except  three  towers  and 
part  of  the  Avcstem  wall.  The  rest  of 
the  wall  was  laid  so  completely  even 
with  the  ground  by  those  who  dug  it  up 
from  the  foundation  that  there  was  no- 
thing left  to  make  those  believe  that 
came  thither  that  it  liad  ever  been  in- 
habited (Josephns,  Jew.  War,  vi.  4,  5-7; 
vii.  1).  Later  still,  Terentins  Rufus,  an 
officer  in  the  army  of  Titus,  ordered  the 
site  of  the  temple  to  be  furrowed  with  a 
plowshare.  Thus  nothing  was  left  but 
parts  of  the  massive  foundations,  which 
still  remain,  Mic.  3  :  13. 

3.  Mount  of  Olives.  From  which 
they  had  a  fine  view  of  Jerusalem  and 
the  temple.  See  on  ch.  21 : 1.  He  was  re- 
tiring to  Bethany  over  the  Mount.    It  is  a 


326 


MATTHEW    XXIY 


A.D.  30. 


disciples  came  unto  him  privately,  saying,  '  Tell  us, 
when  shall  these  things  be  ?  and  what  shall  Ve  the 
sign  of  thy  coming,  and  of  the  end  of  the  world  ? 

And  Jesus  answered  and  said  unto  them,  '"  Take 
heed  that  no  man  deceive  you.     For  "  many  shall 


'  1  Thea.  5.  1 :  Ac. 

1.  7. 
">  Eph.  5.  6 ;  Col.  2. 

8,  18 ;  3  Thes.  2. 

3;  1  John  4.  1. 
°  Jer.   14.  14  ;    23. 

21,  25;   John  5. 


remarkable  fact  that  the  siege  of  Jem-  j  verse." — Schafp.  The  sign  of  the  end 
salein  began  on  this  mount,  and  at  the  of  tlie  world  is  couuected  with  that  of 
Passover,  the  time  of  this  prophecy  i  his  coming.  The  disciples  evidently  ex- 
( Joseph.  Jewift/i  War,  v.  2.  3 ;  vi.  9.  3).  j  pected  his  coming  when  these  judg- 
The   disciples.      Peter,  James  and  I  ments  should  befall  their  nation,  and 


MODERN   JERUSALEM   FROM   THE   MOUNT   OF   OLIVES. 


John,  and  Andrew,  Mark  13  :  3.  The 
rest  of  the  twelve  probably  came  after 
them,  and  heard  the  discourse.  Or, 
possibly,  the  four  asked  for  the  rc^t,  or 
were  the  onlv  earnest  inquirers.  These 
thiiis:s.  The  destruction  of  the  temple 
and  the  judgments  of  God  upon  Jerusa- 
lem aud' the  Jews,  ch.  33  :  36-38.  Thy 
^  coming.  His  second  coming.  The  dis- 
*  cipk's  seem  to  have  associated  his  com- 
inu  with  the  destruction  of  the  temiile 
which  Jesas  had  foretold,  for,  while 
they  ask  the  linie  of  these  thini/s,  they 
only  ask  the  sign  of  his  coming.  They 
probably  expected  that,  after  destroying 
his  enemies,  he  would  establish  a  magni- 
ficent and  religious  kingdom,  Luke  iM  ; 
21;  Acts  1  :  6.  The  end  of  the 
world.  The  end  of  the  present  state 
of  things.  "It  should  be  kept  in  mind 
that  when  the  end  of  the  world  is 
spoken  of  in  the  New  Testament  the 
term  alon,  the  present  dispensation  or 
order  of  things,  is  u=ed,  and  not  l-nsmos, 
the  planetary  system,  the  created  uni- 


that  then  the  existing  state  of  things 
would  come  to  an  end.  Matthew  alone 
specities  these  three  questions.  Mark 
(13  :  4)  aud  Luke  (21 :  7)  unite  them  in 
"these  things,"  which  also  shows  how 
closely  they  were  associated  together  in 
the  minds  of  the  disciples.  Jesus  in  re- 
ply ■wisely  says  nothing  about  a  tempo 
rai  kingdom,  but  describes  more  minute- 
ly the  destruction  of  Jeiiisalem,  the 
signs  and  manner  of  his  second  glorious 
coming,  and  the  iinal  judgment,  which 
should  usher  in  a  heavenly  kingdom  and 
the  full  enjoj'ments  of  an  endless  life. 

4-14.  Jesus  begins  his  reply  to 
their  questions  by  cautioning  them 
against  expecting  him  before  the 
Gospel    is    preached    in    all    the 

WORLD. 

4.  In  this  and  the  following  vcree  Je- 
sus cautions  them  against  false  Christs. 
A  false  Christ  is  one  who  assumes  to  take 
tlie  place  or  act  the  part  of  the  Messiah. 
That  no  man  deceive  you.  Lest 
any  one  lead  3'ou  a.«tray. 


A.D.   oO. 


MATTHEW    XXIV. 


327 


come  in  my  name,  saying,  I  am  Christ ;  "  and  sliall 
0  deceive  many.  And  ye  shall  hear  of  wars  and  ru- 
nioi's  of  -wars,  i'  See  that  ye  be  not  troubled  :  for 
all  these  tJiiiigs  must  come  to  pass  ;  i  but  the  end  is 
7  not  yet.  For  "■  nation  shall  rise  against  nation,  and 
kingdom  against  kingdom  :  and  there  shall  be  ^  fa- 
mines, and  2>estilences,  and  '  earthquakes,  in  divers 


43;  Ac.  5.  36,  37. 
"  ver.  11. 
p  Ps.  27.   1-3  ;   46. 

1-3;  John  14.  1, 

27 ;  2  Thcs.  2.  2. 
1  Dan.  9.  24-27. 
'  2  Chr.  15.  6;  Is. 

19.2;  Hag.  2. 22; 

Zee.  14.  13. 
»  Ac.  11.  28. 
'  Hag.  2.  21-23. 


5.  Ill  my  name.  Not  in  the  name 
of  Jesus,  but  of  the  Messiali,  ekiiniiiio; 
to  be  liim,  or  to  rejireseut  hiiu.  There 
■p'ere  many  such.  Josephus,  a  Jew  not 
eonverted  to  Christianity,  but  an  eye- 
witness of  the  calamities  attending  tlie 
destruction  of  Jerusalem,  and,  to  a  con- 
siderable extent,  an  actor  in  them,  has, 
in  his  account  of  the  Jcwisli  War,  _2,iven 
a  striking  comment,  and  delineated  the 
wonderful  fnlfillment  of  the  first  por- 
tion of  this  chapter.  He  speaks  of  tlie 
land  being  overrun  with  magicians,  se- 
ducers, and  impostors,  who  drew  the 
people  after  them  into  the  wilderness, 
jiromising  to  show  them  signs  and  ^^■on- 
dcrs.  Thus,  Thcudas,  not  the  one  men- 
tioned Acts  5  :  36,  but  a  later  one,  per- 
suaded a  large  l)ody  of  people  to  follow 
him  to  the  Jordan,  promising  to  divide 
the  river,  as  Elijah  and  Eli.-^ha  had  done 
of  old.  But  he  was  taken  prisoner  be- 
fore arriving  there,  and  beheaded.  An 
EgTjitian  also  pretended  to  be  a  prophet 
(Acts  21  :  88),  and  deluded  thirty  thou- 
sand m.en.  (Joseph.  Avtiq.  xx.  5.  1 ;  8. 
6;  Jeu'hh  War,  ii.  13.  4,  5.)  After  the 
destruction  of  Jerusalem,  Bar  Cochba 
and  Jonathan  appeared,  and  almost 
every  age  since  has  witnessed  false 
Chrlsts." 

0.  In  this  and  two  verses  that  follow 
Jesus  cautions  them  against  being  trou- 
bled with  wars  and  various  calamities 
which  should  come  upon  the  earth  and 
the  Jewish  nation,  supposing  them  to 
be  indicative  of  the  end,  when  they 
were  liut  the  beginning  of  sorrows. 
Hear  of  wars  and  rumors  of 
wars.  Tliese  wars  must  be  sucli  as  to 
be  a  terror  to  Christians,  threatening 
their  nation  and  their  liomes.  The  vavH 
are  to  be  regarded  as  certain  and  actual 
to  them.  But  the  rnmom  oftravf:  would 
naturally  be  exaggerated,  confused,  and 
friglitful,  and  hence  more  terrible  than 
war  itself.  There  were  numerous  agita- 
tions and  insurrections  in  the  Roman 
emnire  previous  to  the  destruction  of 
Jerusalem,   in   which   much  Idood   was 


shed.  Also  in  Rome  itself  four  empe- 
rors, Nero,  Galba,  Otho,  and  Vitellius, 
came  to  violent  deaths  in  eighteen 
months.  Alford  refers  to  the  tfirectfireats 
of  war  against  the  Jews  by  Caligula,  Clau- 
dius, and  Nero. 

See  that  ye,  etc.  Take  heed,  be  not 
troubJcd.  The  reason  is  given :  such 
things  must  take  place,  but  the  end  of 
tlie  world  is  not  yet.  Some  suppose  end 
of  trihidations  is  here  meant;  but  it  is 
more  natural  to  refer  it  to  the  end  of  the 
world,  or  the  present  state  of  things, 
since  that  is  one  of  the  main  points  of 
his  discourse.  When  it  is  remembered 
how  often  Christians  have  regarded  wars 
and  great  national  connnotions  as  signs 
of  tiie  coming  of  Christ  and  the  end  of 
the  world,  it  may  be  seen  how  wise  and 
necessary  this  caution  of  oiu-  Savior : 
These  things  must  take  place  ;  they  are 
in  the  divine  plan,  but  the  end  is  not  yet ; 
Iherefore  be  not  troubled,  but  patient, 
hopeful,  and  tranquil. 

7.  Nation  shall  rise  against  na- 
tion, and  kingdom,  etc.  Race  against 
race,  and  kingdom  against  kingdom.  In 
the  preceding  verse,  Jesus  says  they  shall 
hear  ;  now  he  states  what  will  certainlj' 
take  place.  There  shall  be  great  nation- 
al struggles,  and  political  revolutions. 
"There^  were  serious  disturbances  (1), 
which  gave  rise  to  the  complaint  against 
and  deposition  of  Flaccus,  and  Philo's 
work  against  him  (a.d.  38),  in  which  the 
Jews  as  a  nation  were  the  especial  ob- 
jects of  persecution ;  (2)  at  Seleucia, 
about  the  same  time  (Joscjihus,  Avtiiq. 
xviii.  9.  8,  9),  in  which  more  than  fifty 
thousand  Jews  were  killed;  (3)  at  Jani- 
nia,  a  city  on  the  coast  of  Judea,  near 
Joppa.  Many  other  siich  national  tu- 
nnilts  are  recorded  by  Josephus." — Al- 
ford. The  reference  here,  however, 
miist  not  be  confined  merely  to  the  Jew- 
ish people. 

Famines.  Historians  speak  of  seve- 
ral famines,  in  difiercnt  parts  of  the 
world,  which  happened  in  the  reign  of 
Claudius  (\.t>.  41-.54),  one  of  which  was 


328 


MATTHEW    XXIV. 


A.D.  30. 


8  places.     »  All  these  are  the  beginning  of   sorrows.  \  Deu.  ^-J^-j^j^^j 

9  ="  Then  shall  they  deliver  you  up  to  be  afflicted,  and  15*^^.  jy  2;  ac! 
shall  kill  you  :  and  ye  shall  be  hated  of  all  nations  4.  2,  3;  7.  59;  1 

10  for  my  name's  sake.     And  then  shall  many  >  be  of-  g.^^is^*^ '     ^^' 
fended,  and  shall  Ijetray  one  another,  and  shall  hate  y  ch.  11.  e':  13.  57; 

11  one  another.     And  ^  many  false  prophets  shall  rise,  \^'^^-  ^-  ^^'  '^ 
13  and  "  shall  deceive  many.     ''  And  because  iniquity  z  ac.  26.  29. 

shall   abound,    the   love"  of   many   shall   wax   cold.  "ver.  24;  1  Tim. 


particularly  severe  mJudea,  about  a.  d. 
4A-47,  Acts  11  :  38;  Joseph.  Aniiq.  xx.  ' 
'I.  5 ;  5. 2.     Suetonius  and  Tacitus  speak  [ 
of  famines  alwut  this  time.     There  wa.s 
also  a  famine  in  Judea  in  the  third  year  I 
of  Nero's  rei;i:n. 

Pestilences.     A  common  attendant ! 
of  famine,    and   often  produced   by  it. 
One  at  Kome  in  the  autumn  of  a.d.  65, 
which  carried  off  30,000  persons.     The 
oldest  and  best  manuscripts  omit  penti-  j 
lences    here.     It    is  found,  however,  in  . 
Luke  21  :  11. 

Earthquakes.  A  great  earthquake 
occurred  in  Crete  about  a.d.  4tj;  at 
Rome  in  51 ;  in  Phrygia  in  53 ;  at  Lao- 
dicea  in  60;  in  Campania  in  58;  at  Jeru- 
salem in  67  (Joseph.  Jewish  War,  iv.  4.  5). 
Pompeii  was  visited  witli  two  disastrous 
earthquakes  about  63. 

8.  The  beginning  of  sorrows. 
Not  the  end,  as  too  many  will  be  ready 
to  imagine,  but  the  beginning  of  throe,'< 
or  pangs.  The  death-pangs  of  the  pre- 
sent state  and  the  birth-pangs  of  Christ's 
glorious  kingdom.  Acts  3  :  21 ;  Rom.  8 : 
18-23. 

9.  In  this  and  the  next  verse  Jesus 
foretells  the  severe  persecutions  which 
shall  befall  his  disciples,  when  many 
shall  be  offended.  Being  forewarned, 
they  would  be  forearmed  against  being 
offended.  Then.  At  that  time,  or  dur- 
ing that  period  just  referred  to.  To  be 
afflicted.     Scourging,    imprisonment, 

;  etc.  The  apostles  were  imprisoned  and 
'  scourged,  Acts  5  :  18,  40.  So  al^o  Paul 
and  Silas,  Acts,  16  :  23,  24.  Kill  you. 
Some  of  you.  Stephen  was  stoned  (  Acts 
7  :  59) ;  James  was  killed  by  Herod,  Acts 
12  :  2.  Indeed,  most  of  the  apostles 
suffered  martjTdom.  Nero  (a.d.  64) 
persecuted  Christians,  putting  them  to 
death  with  the  most  fearful  tortures. 

Hated  of  all  nations.  "  Con- 
cerning this  sect,  we  know  that  every- 
where it  is  spoken  against,"  Acts  28  : 
22;  see  also  1  Pet.  2  :l2;  3  :  16;  4  :  14. 
Christians  have  been  hated  and  perse- 


cuted beyond  the  adherents  of  any  other 
sect.  For  my  name's  .sake.  On  ac- 
count of  their  attachment  to  me,  and 
because  they  bear  my  name.  Here  do 
we  see  the  reason  of  Christians  being  so 
universally  hated,  not  only  in  every  age, 
but  also  m  the  apostolic  age,  when  phi- 
losophers were  pushing  free  inijuiryand 
deriding  popular  superstition,  and  at  the 
same  time  the  doctrines  of  Moses  were 
extensively  propagated  among  the  Gen- 
tiles. Christians  proclaimed  Christ  tlie 
only  Savioi',  and  all  other  religions  as  of 
no  avail.  The  numerous  religions  of  hea- 
thenism acknowledged  one  another  as 
standing  on  a  common  level.  The  Chris- 
tian, however,  demanded  the  renuncia- 
tion of  these,  and  faith  in  Christ.  Hence 
he  was  regarded  as  an  enemy  of  the  gods 
and  of  men,  and  was  hated  by  all. 

10.  Offended.  They  counted  not  the 
cost;  and  hence  in  persecution  they  be- 
came disaffected  toward  the  cause  they 
had  embraced,  and  left  it,  ch.  13  :  21 ;  1 
John  2 :  19.  They  who  thus  apostatize 
from  a  professed  attachment  to  Christ 
would  betray  their  brethren.  Tacitus 
relates  that,  in  the  persecution  under 
Nero,  many  were  convicted  by  the  testi- 
mony of  persons  from  among  them- 
selves. Hate  one  another.  The  di- 
rect opposite  of  Christ's  command  to 
love  one  another,  which  was  to  be  a 
mark  of  discipleship,  John  13  :  34,  35. 

11.  Jesus  also  foretells  and  cautions 
them  against  many  false  prophets, 
who  should  arise  and  lead  many  astray. 
The  Epistles  give  abundant  evidence  of 
the  many  false  teachers  who  arose  in  the 
apostolic  age ;  and,  if  then,  how  much 
more  in  the  ages  succeeding,  Rom.  16  : 
17  ;  2  Cor.  11  :  13  ;  Gal.  1  :  7  ;  1  Tim.  1 : 
6,  20;  2  Tim.  2  :  17,  18;  1  John  2  :  18; 
4:1;  Jude  3, 4;  Rev.  2  :  14,  20 ;  see  also 
Acts  20  :  30. 

12.  In  this  and  the  next  verse  Jesus 
forewarns  them  of  the  love  of  many 
waxing  cold,  and  of  the  necessity  of  re- 
maining faithful  unto  the  end.     Ini- 


A.D.   30. 


MATTHEW    XXIV. 


329 


13  "But  he  that  shall  endure  unto  the  end,  the  same 

14  shall  be  saved.  And  this  '^  Gospel  of  the  kingdom 
«  shall  be  preached  in  all  the  world  for  a  witness 
unto  all  nations ;  and  then  shall  the  end  come. 

15  '  When  ye  therefore  shall  see  the  abomination  of 


"  2  Tim.  3.  1-6. 
'  ch.  10.  22 ;  Heb. 

3.  6,  14. 
"  ch.  4.  23 ;  9.  85. 
«ch.  28.  19;  Ac.  1. 

8 ;  Ro.  l(i.  25,  26. 
'  Mk.  13.  14;  Lk. 

21.  £0. 


quity  shall  abound.  On  account  of 
lu^v^e^s^R'^s  and  wickedness,  both  out  of 
the  church  aud  in  the  church,  the  love 
of  the  many  will  become  cold.  A  very 
large  proportion  of  the  professors  of 
Christianity  would  degenerate  in  their 
love.  Tins  would  be  the  natural  result 
of  the  increase  of  heresies  and  general 
wiciicdness,  Gal.  3:1;  2  Tim.  1  :  15;  a 
Pet.  2  :  22;  1  John  3  :  18;  Kev.  2  :  4; 
3:15. 

13.  Unto  the  end.  He  who  remains 
faithful  unto  the  end  of  life,  which  is 
practically  the  end  of  tlie  world  to  the 
individual.  The  persevering  and  endur- 
ing to  the  end  evidently  refers  to  spiri- 
tual tidelity  in  opposition  to  the  defec- 
tion of  false  professors ;  and  the  salva 
tion  is  not  merely  one  from  temporal 
trials,  but  from  sin  and  spiritual  foes. 
It  is,  however,  worthy  of  notice  that  not 
a  single  Christian,  so  far  as  is  known, 
perished  in  the  destruction  of  Jerusa- 
lem. They  escaped  to  Pclla,  beyond  the 
Jordan,  where  they  remained  in  safety 
till  after  the  fall  of  the  city.  Their  de- 
liverance, then,  may  indeed  be  taken  as 
an  illustration  and  type  of  the  deliver- 
ance of  all  God's  people  at  the  end  of 
the  world  and  the  judgment. 

14.  Gospel  of  the  kingdom.  The 
good  news  of  the  Messiah's  reign  or 
dispensation.  Preached  in  all  the 
world.  This  was  really  the  case,  so  far 
as  the  world  was  then  known,  in  the 
apostolic  age,  and  before  the  destruction 
of  Jenisalem,  Rom.  10  :  18;  15  :  24;  Col. 
1  :  6,  23 ;  2  Tim.  4  :  17.  So  before  the 
end  of  tins  dispensation  the  Gospel  shall 
he  made  known  to  all  nations.  "  The 
universal  promulgation  of  the  Gospel  is 
the  true  sign  of  the  end,  both  in  the 
(narrow  and  restricted)  sense  in  which 
the  disciples  put  the  question,  and  in  the 
(wider  and  universal)  sense  which,  in 
the  Savior's  mind,  it  really  involved." — 
Judge  Jones.  "The  apodamj  of  the  latter 
days,  and  the  universal  dispersimi  of  mis- 
siotis,  are  the  two  great  signs  of  the  end 
drawing  near." — Alford.  For  a  wit- 
ness. For  a  testimony  of  the  Messiah 
to  all  nations,  in  order  that  men  everj'- 
where  might  believe  and  be  saved.  Then 


shall  the  end  come.    The  end  of  the 

world,  of  the  Gospel  dispensation,  of 
which  the  destruction  of  Jerusakm  aud 
the  end  of  the  Jewish  state  were  typical. 
15-25.  Jesus  now  proceeds  to  speak 
more  definitely  of  the  destruction  of 
Jerusalem,  and  to  answer  the  tirst  ques- 
tion of  the  disciples,  with  directions  to 
Lis  disciples  as  to  what  they  shall  then 
Co,   and  with  a  caution,  or  hint,  that 

THET  ARE  NOT  TO  EXPECT  THE  SECOND 

COMING  OF  Christ  at  that  time. 
15.  Abomination  of  desolation. 

Spoken  of  through  Daniel  the  Prophet, 
Lan.  9  :  27 ;  compare  Dan.  11 :  31 ;  12 :  11. 
Ihese  words  were  supposed  by  the  Alex- 
andrine Jews  to  reler  to  an  idol  statue 
of  Jujiter  Olympius,  erected  in  the  tem- 
fle  by  Antiochus  Epiphancb  (b.c.  168), 
when  for  three  years  and  a  half  the  Jews 
were  deprived  of  their  civil  and  religious 
Uberties.  See  Apocrypha,  1  Mace.  1 :  54 ; 
6  :  7;  2  Mace.  6:  2.  'josephus  {Ahtiq.  x. 
11.  7)  sttms  to  refer  this  prophecy  to  the 
destruction  of  Jerusalem.  Ihe  alcmi- 
r.ation  in  the  original  Hebrew  refers  to 
things  unclean  and  revolting,  and  espe- 
cially to  objects  of  abhorrence  connect- 
ed with  idols  and  idolatry.  The  desola- 
tion is  especially  applied  to  the  wasting 
devastations  of  war.  The  abomination 
of  desolation  thus  naturally  refers  to  the 
profanations  connected  with  the  devasta- 
tions of  heathen  conquest,  and  points 
unmistakably  to  the  destruction  of  Je- 
rusalem and  the  temple  by  Titus.  But 
what  particular  thing  or  event  in  this 
destruction  is  here  meant?  Some  refer 
it  to  the  eagles,  which  the  Romans  car- 
ried as  standards,  worshiped  as  idols, 
and  hence  were  an  abomination  to  the 
Jews.  The  standards  in  the  hands  of  the 
Roman  legions  besieging  the  holy  city 
foreshadowed  its  conquest  and  destruc- 
tion. This  view  is  supported  by  the  fact 
that  the  Roman  army  under  Cestius  Cal- 
lus, after  taking  a  portion  of  the  city 
A.D.  66,  withdrew,  and  thus  gave  time  to 
the  Christians  to  escape  before  the  city 
was  closely  invested  by  Vespasian  a.d. 
68.  The  expression  of  Luke  (21 :  20), 
who  wrote  especially  for  Gentile  read- 
ers, also  favors  it:  "When  ye  shall  see 


330 


MATTHEW    XXIV 


A.D.   30. 


desolation,  spoken  of  by  p  Daniel  the  prophet,  stand 
in  the  holy  place,  (''  whoso  readeth,  let  him  under- 

16  stand) :  then  '  let  them  which  be  in  Judea  flee  into 

17  the  mountains  :  ^  let  him  which  is  on  the  housetop 
not  come  down  to  take  any  thing  out  of  his  house : 

18  neither  let  him  which  is  in  the  field  return  back  to 
take  his  clothes. 


e  Dau.   9.    27  ;    11. 

31 :  12.  11. 
"Dau.  9.   23,  25; 

Rev.  1.  3. 
'  Prov.  22.  3. 
"  Lk.  17.  31,  32. 


Jerusalem  compassed  with  armies,  then 
know  that  the  desolation  thereof  is 
nigh."  Others,  however,  think  that  "the 
abomination  of  desolation"  points  es- 
pecially to  the  murders  committed  in 
tlie  temple  by  the  party  of  the  zealots, 
who  occupied  it  at  the  very  tiuie  that 
tlie  Roman  general,  Cestius,  approached 
the  city  and  assaulted  it.  Such  pollu- 
tions aud  tragedies  in  the  temple  mu.st 
have  deeply  impressed  Jewish  Chris- 
tians, and,  in  couuection  with  the  tln-ea- 
tening  armies  and  conquest  of  the  Ro- 
mans, must  have  deepeued  tlie  convic- 
tion that  the  eud '  of  the  city  aud  its 
temple  was  nigh.  Still,  we  think  that  tiie 
lauguage  more  especially  refers  to  this 
first  approach  and  attack  of  the  id  >la- 
trous  Roman  armies,  with  tlieir  idola- 
trous eusigus,  ready  to  desolate  Jerusa- 
lem.    See  ou  ver.  39. 

Daniel  the  Prophet.  Jesus  thus 
testilies  to  tlie  authcuticity  of  the  pro- 
phec.v  of  Daniel,  aud  also  applies  the 
]iredietiou  liere  quoted  to  his  own  tiui.'-. 
Stand  in  the  holy  place.  8  ):!i  • 
t  liuk  this  to  mean  the  whole  of  fait's- 
tiue;  but  this  is  too  geueral.  Nor  is  it 
necessary  to  limit  it  to  the  temple,  but  it 
may  be  properly  applied  to  the  holy  city 
and  its  prcciucts.     Compare  ch.  4  :  .5. 

Whoso  readeth,  let  him  under- 
stand. Let  liiiu  that  readeth  consider, 
gi\e  heed  to  it,  aud  note  it.  A  paren- 
'  thelical  clause,  uttered  probably  by  our 
Savior,  being  an  admonition  to  any  who 
should  read  this  prediction  of  Daniel. 
Compare  the  words  of  the  angel  to  Da- 
niel, "  Know  and  understand,"  Dan.  0  : 
25.  Many  suppose  the  clause  to  be 
thro\V4i  in  b}'  the  Evangelist,  intimating 
the  near  approach  of  this  sign.  But  why 
should  Mark  also  use  the  same  lan- 
guage, if  it  was  not  a  part  of  the  dis- 
course of  Jesus?  Mark  13  :  li.  The 
omission  by  Luke  (21  :  20)  may  he  ex- 
plained by"  the  fact  that  he  was  writing 
for  Gentile  readers,  giving  a  brief  synop- 
sis of  the  discourse,  aud  that  he  gives 
the  admonitorv  and  sisjniticant  clause. 


"  Then  know  that  the  desolation  thereof 
is  nigh." 

16.  In  this,  and  the  four  following  ver- 
ses, the  disciples  are  instructed  to  make 
a  precipitate  flight  then,  when  they 
should  see  this  abouiinatiju  in  the  holy 
place.  Them  which  be  in  Judea. 
In  the  country,  towns,  and  cities  of  Ju- 
dea. Mountains.  The  mountainous 
regions  and  highlands,  whei-e  there  were 
caves  affording  a  safe  retreat.  By  a  sin- 
gular providcTice,  the  Roman  genci-al 
Cestius,  after  takiug  a  portion  of  the 
city,  with  good  prospects  of  capturing 
the  whole,  withdrew  without  any  appa- 
rently good  reason.  This  gave  the  Cliris- 
tians'  an  opportunity  to  escape,  which 
they  did,  over  the  mountainous  region 
to  "Pella,  and  other  places  ea.<t  of  the 
Jordan,  wlicre  the  country  was  at  peace 
witli  the  Romans.  Pella  was  ou  the 
northern  border  of  Perea.  According  to 
Euselnus,  the  historian,  the  Christians 
were  divinely  directed  to  flee  thither. 

17.  They  were  to  flee  with  all  possible 
liaste,  and  not  descend  into  their  houses 
to  collect  their  goods.  Housetop. 
Literally,  Ujmi  the"  house.  The  houses 
in  Palestine  were  flat-roofed,  and  com- 
municated with  each  other,  so  that  a 
person  might  proceed  to  the  citv  walls 
and  escape  without  coming  down  into 
the  street.  Persons  would  naturally  go 
to  the  house-top  to  view  an  invading; 
army.  Jesus,  however,  may  have  referred 
to  escaping  by  a  stairway  leading  from 
the  court  to  the  roof,  without  entering 
the  house.  The  admonition  is  not 
against  coni'mf)  (hvnn,  but  against  coming 
down  to  take  aioj  tlnnrj  out  of  Jtis  house. 
Tlie  stairway  landed  "outside  the  house, 
but  within"  the  exterior  court.  It 
woidd  not  be  either  agreeable  or  safe 
to  have  the  stairs  land  outside  the  inclo- 
sure  altogether,  and  it  is  rarely  done, 
except  in"  mountain  villaires,  and  wliere 
roofs  are  but  little  used." — Dr.  Thom- 
son', T7ie  Land  and  the  liwk,  vol.  i.  p.  r,2. 

IS.  To  take  his  clothes,  or  gar- 
ment* ;  or,  according  to  several  high  cri- 


A.D.   30. 


MATTHEW    XXIV. 


331 


19  And  '  woe  unto  them  tliat  are  with  child,  and  to    '  Lk.  23.  29 

20  them  that  give  suck  in  those  days  !  But  pray  ye 
that  your  flight  be  not  in  tlio  winter,  neither  on  the 

31  sabbath  day.  For  ■"  then  shall  be  great  tribulation, 
such  as  was  not  since  the  beginning  of  the  world  to 

23  this  time,  no,  nor  ever  shall  be.  And  except  those 
days  should  be  shortened,  there  should  no  flesh  be 
saved  :  "  but  for  the  elect's  sake  those  days  shall  be 
shortened. 


Dan.  9.  26;  12. 
1;  Zee.  11.  8,  9; 
14.  2,  3. 

Is.  05.  8,  9;  Zee. 
13.  8,  9;  Uo.  11. 
25-31. 


tical  authorities,  (jarment^iho  cloak,  vrhicli 
one  dressed  for  the  ticld  would  only  need 
for  a  journey.  He  must  escape  at  once 
without  his  full  dress,  or  his  garments 
at  home. 

19.  Woe  unto  them— with  child, 
etc.  Both  Jewish  and  Christian  females. 
The  sufferings  of  both  would  be  greatly 
increased.  Flight  would  be  far  more 
difficult,  or  impossible. 

20.  But  pray  ye.  Thus  he  would 
teach  them  their  entire  dependence  upon 
God,  and  the  necessity  of  prayer  for  the 
facilities  and  alleviating  circumstances 
desirable  in  their  flight.  Winter.  Wlien 
storms  were  frequent,  and  ruads  were 
bad ;  a  season  unfavorable  for  traveling, 
and  especially  for  a  hasty  flight.  Dr. 
Thomson  says  that  it  is  not  easy  to  ex- 
aggerate the  hardships,  and  even  dan- 
gers, which  traveling  parties  encounter 
at  this  season  of  the  year.  Heavy 
falls  of  snow  often  occur.  The  final 
siege  took  place  in  the  spring  and  sum- 
mer. Sabbath-day.  The  grammati- 
cal construction  is  indefinite.  In  winter 
nor  on  a  Sabbath.  The  former  presented 
natural  impediments  to  their  flight,  the 
latter  legal.  The  gates  of  the  cities  were 
shut  onthe  Sabbath,  Neh.  13  :  19.  It  was 
also  unlawful  to  travel  on  the  Sabbath, 
Exod.  16  :  29.  A  Sabbath-day's  journey 
was  two  thousand  cubits,  or  about  five 
furlongs.  Escape  would  be  the  more 
easily  detected,  or  prevented,  by  the  Jews 
on  the  Sabbath.  Many,  too,  might  have 
scruples  about  traveling  from  a  supersti- 
tious reverence  for  the  Jewish  Sabbath. 

21.  Jesus  foretells  the  iinparalleled 
judiirments  and  sufferings  of  the  time. 
Great  tribulation.  Great  affliction, 
distress.  According  to  Josephus,  eleven 
hundred  thousand  perished  during  the 
siege  at  Jerusalem  by  the  sword,  i)esti- 
lence,  and  famine.  ■  The  city  was  full  of 
people,  attending  the  Passover  festival, 
wlien  the  last  siege  under  Titus  com- 
menced.   Thousands  had  come  from  re- 


mote parts  of  the  earth,  not  only  to  at- ' 
tend  the  festival,  but  to  assist  in  the 
defense  of  their  religion,  country,  liber- 
ties, city,  and  temple.  Ninety  thousand 
were  taken  prisoners,  and  sold  into  pier- 
petual  bondage.  Besides,  during  the 
entire  war  nearly  three  himdred  thou- 
sand Jews  perished  elsewhere,  in  addi- 
tion to  a  va-st  miiltitude  who  died  in 
eaves,  woods,  common  sewers,  banish- 
ment, and  various  ways,  of  whom  no 
computation  could  be  made.  Since 
the  beginning  of  the  Avorld.  The 
sufierings  and  distress  of  the  Jews  for 
so  short  a  time  (the  last  siege  lai^ted  five 
months),  and  so  confined  a  space,  ex- 
ceeds any  thing  in  the  known  historj'  of 
the  world.  The  prediction  in  Deut.  28 : 
53-57  was  literally  fulfilled.  The  lan- 
guage of  Josephus  is  noteworthy:  "I 
shall,  therefore,  speak  my  mind  here  at 
once  briefly,  that  neither  did  any  other 
city  ever  suffer  such  miseries,  nor  did 
any  age  ever  breed  a  generation  more 
fruitful  in  wickedness  than  was  this, 
from  the  beginning  of  the  world."  And 
again :  "  Tlie  multitude  of  those  that 
therein  perished  exceeded  all  the  de- 
structions that  either  men  or  God  ever 
brought  upon  the  world."  {Jewish  TT'«r, 
V.  10.  5 ;  and  vi.  9.  4. ) 

22.  Jesus  intimates  that  those  days 
of  judgment  and  distress  shall  be  shor- 
tened for  the  sake  of  those  among  the 
Jews  who  M'ere  and  should  be  his  clioseu 
followers.  No  flesh  be  saved.  No 
one  of  the  Jewish  nation.  The  whole 
nation  would  have  perished.  For  the 
elect's  sake.  For  the  sake  of  tlio^e 
whom  God  had  chosen  from  among  the 
Jews  to  be  his  people.  Those  days 
shall  be  shortened.  The  time  from 
the  first  siege  under  Cestius  to  the  de- 
struction of  the  city  by  Titus  was  four 
years.  The  final  siege  lasted  only  about 
iBve  months.  It  commenced  in  April,  a.d. 
70.  The  daily  sacrifice  ceased  for  want  of 
priests  to  offer  it  on  the  twenty- third  of 


332 


MATTHEW    XXIV. 


A.D.  30. 


33       "  Then  if  any  man  shall  say  unto  you,  Lo,  here  Is 

24  Clirist,  or  there ;  believe  it  not.     For  p  there  shall 

arise  false  Christs,  and  false  prophets,  and  shall 

show  great  signs  and  wonders  ;  insomuch  that,  "J  if 

it  were  possible,  they  shall  deceive  the  very  elect. 

25,  26  Behold,  ■■  I  have  told  you  before.     Wherefore,  if 


"  Lk.  17.  23. 

p  vers.  5, 11 ;  Deu. 

13.  1,2;  Kev.  13. 

13. 
■)  John   6.    37 ;    10. 

28,  29 :  Ro.  8.  28- 

30 ;  2  Tim.  2.  19  ; 

1  Pet.  1.  5. 
■■  John  16.  1-4. 


June,  and  from  that  day  to  the  four- 
teenth of  July  the  last  death-struggle 
took  place.  Theu  followed  plunder  and 
destruction,  till  the  whole  city  was  re- 
duced to  ashes,  except  the  three  great 
towers  on  the  western  wall.  Titus  re- 
cognized divine  help  in  taking  the  city, 
and  confessed,  "  We  have  indeed  had 
God  for  our  assistant  in  this  war,  and  it 
was  no  other  than  God  who  ejected  the 
Jews  out  of  these  fortilications;  for 
what  could  the  hands  of  niLMi  or  any 
machines  do  toward  overthrowing  these 
towers?"  (Josephus,  Jeimh  TFar,  vi.  9. 
1.)  Alford,  and  others,  notice  several 
things  which  may  be  regarded  as  provi- 
dential causes  in  shortening  the  siege : 
(1)  Herod  Agrippa  had  begun  to  fortify 
the  walls  of  Jcrasalein,  and  make  them, 
as  Josephus  says,  "  too  strong  for  all 
human  power  to  demolish ;"  but  was 
stopped  by  orders  from  Claudius,  a.  d.  43 
or  43.  (3)  The  Jews,  being  divided  into 
factions  among  themselves,  had  totally 
neglected  to  prepare  to  withstand  a 
siege.  (3)  The  magazines  of  grain  and 
other  provisions,  which,  according  to 
Josephus,  "  would  have  been  sufficient 
for  a  siege  of  many  years,"  were  burnt 
just  before  the  arrival  of  Titus.  (4)  Ti- 
tus arrived  suddenly,  and  the  Jews  vo- 
luntarily abandoned  parts  of  the  fortifi- 
cation." (Josephus,  Aiiliq.  xix.  7.  2; 
Jewish  Wat;  v.  1.  4;  vi.  8.  4.) 

23.  In  this  verse,  and  the  two  that 
follow,  Jesus  cautions  his  disciples 
against  false  Christs  and  false  prophets 
Avliich  shall  arise  in  those  days.  Then. 
At  the  timL^  of  these  stiftorin'jc-.  or  im- 
mediately after.  Lo,  here  is  Christ. 
Rather,  the  Christ,  the  Messi;ili.  He  was 
not  to  come  in  this  manner,  ver.  27. 
Neither  was  he  then  to  come  i)ersonally, 
vers.  29,  30.  There  was  dantrer  of  some 
Je  vish  Christians  expecting  that  Christ 
might  come  to  deliver  the  city  from 
destruction.  But,  at  the  most,  theie 
would  be  only  an  invisible  and  imper- 
sonal coming  then,  which  would  be  in 
judgments  upon  the  unbelieving  race 
and  their  wicked  city. 


24.  Jesus  now  asserts  that  there  will 
be  false  Christs,  those  who  pretend  to 
be  tlie  Messiah ;  and  false  prophets, 
false  teachers,  who  should  show  great 
sigus  and  wonders,  work  false  mi- 
racles. They  would,  like  Simon  Magus 
(Acts  8  :  10),  lead  many  to  regard  them 
as  illustrious  instruments  of  God's 
power.  If  possible,  which,  it  is  im- 
plied, is  not,  John  10  :  28,  29.  Deceive 
the  very  elect.  Lead  them  astray ; 
seduce  them  from  Christ  and  the  truth. 
Compare  Acts  21  :  38 ;  2  Thess.  2  :  9-12 ; 
1  John  2  :  18 ;  Rev.  16  :  13,  14. 

These  impostors  were  numerous  be- 
fore and  after  the  destruction  of  the  city. 
Felix,  A.D.  .53-60,  put  down  false  pro- 
phets and  false  Messiahs.  According  to 
Josei)lius,  they  persuaded  many  "  to  fol- 
low them  into  the  wilderness,  and  pre- 
tended that  they  would  exhibit  manifest 
wonders  and  signs,  that  should  be 
wrought  by  the  providence  of  God." 
They  "  deluded  the  people  under  pre- 
tence of  divine  inspiration."  So,  also, 
during  the  siege  a  great  number  of  false 
prophets  proclaimed  that  the  people 
"  should  wait  deliverance  from  God ;" 
and,  just  before  the  burning  of  the  tem- 
ple, one  of  them  made  a  public  procla- 
mation that  "God  commanded  them  to 
get  upon  the  temple,  and  that  they 
should  receive  miraculous  signs  of  de- 
liverance." (Joseph.  Antiq.  xx.  8.  6  ; 
Jeiovih  War,  ii.  13.  4;  vi.  5.  2.)  And  long 
after  this,  about  a.d.  13.5,  a  false  Mes- 
siah arose,  who  called  himself  Bar 
Cochevas,  or  son  of  a  star,  from  the 
star  i)rophesied  by  Balaam.  He  per- 
formed tricks  of  legerdemain,  deluded 
multitudes,  among  whom  were  three  of 
the  greatest  mbbis,  and  raised  an  insur- 
rection against  the  Roman  government, 
which  was  put  down  with  great  blood- 
shed. 

25.  I  have  told  you  before.  To 
be  forewarned  was  to  be  forearmed. 
As  I  have  affectioniitely  exercised  the 
caution  to  foretell  this'  danger,  so  do 
you  exercise  a  Uke  caution  in  guarding 
against  it. 


AD.   30. 


xMATTHEVV     XXIV. 


333 


they  shall  say  unto  you,  Behold,  he  is  in  the  desert; 

140  not  forth  :  Behoki,  lie  Is  in  the  secret  chambers; 
27   believe  if  not.     '^  F(n'  as  the  lightning  cometh  out  of 

the  east,  and  shineth  even  unto  the  west ;  so  shall 
38  also  '  the  coming  of  the   Son   of  man   be.      "  For 

wheresoever  the  carcass  is,  there  will  the  eagles  be 

gathered  together. 
29      "=  Immediately  after  the  tribulation  of  those  days 


Lk.  17.  34. 
ch.  25.  31. 
Job  39.  30;  Lk. 
17.  37. 

■  Is.  13.  10;  Dan. 
7.  11,  12. 


26-38.  Jesus  reveals  something  of 

THE   MANNER   OF   HIS   COMING,    Wllicll   IS 

to  be  neither  in  an  unassuming  way,  nor 
yet  as  an  earthly  prince,  but  most  con- 
spicuous, like  tlie  lightniu"'  of  heaven. 

2G.  He  is  in  the  desert.  Lilve 
Jolin  tlic  Bapti:<t  in  tlie  wilderucsss ;  his 
second  comiiifr  would  not  be  like  his 
first.  He  would  not  then  be  found,  as 
lie  often  had  been,  in  the  desert.  False 
Christs  would  indeed  be  found  tliere, 
drawing  multitudes  after  them.  In  the 
secret  chambers.  In  the  retired  part 
of  some  house,  with  his  confidential 
friends,  ready  soon  to  make  his  ap]iear- 
ance.  He  is  to  be  found  neither  in  as- 
cetic and  monastic  life,  nor  in  the  abodes 
of  wealth  and  luxury.  Several  impos- 
tors, according  to  Joseplius,  assembled 
their  followers  in  the  wilderness  (see 
Acts  31  :  38);  and  one  false  prophet  en- 
ticed a  multitude  into  the  chambers  of 
the  temple,  where  six  thousand  perish- 
ed. Such  examples  illustrate  what  did 
take  place,  not  only  before,  but  after 
the  destruction  of  the  city. 

37.  For  as  the  lis:htniiis— so  the 
coming  of  the  Son  of  Man.  llis 
coming  will  not  be  from  tlic  earth,  but 
from  heaven;  not  manifested  only  in  a 
certain  place,  but  everywhere  conspicu- 
ous, like  the  lightning,  which  "  cometh 
from  the  east  and  shineth  even  unto 
the  west."  It  shall  be  sudden,  unmis- 
takable, and  so  public  that  every  eye 
can  see  him,  Rev.  1  :  7. 

38.  For  wherever  the  carcass  is. 
A  proverbial  expression,  especially  ap- 
plicable to  what  he  had  just  said,'  con- 
taining much  truth  in  a  nutshell.  The 
eagles,  or  carrion  vultures,  which  were 
usually  included  by  the  ancients  among 
eagles,  would  quickly  scent  the  corrupt 
carcass  and  gather  around  to  devour  it. 
The  precise  application  has,  however, 
been  much  discussed.  (1)  It  may  mean 
that,  wherever  the  carcass  of  Judaism 
shall  be  found,  there  will  be  found 
the  false  Christs  and  prophets  foretold 


in  verses  23-36.  Or  (2)  there  will  be  the 
Roman  armies  and  ministers  of  ven- 
geance, as  at  the  destruction  of  Jerusa- 
lem, and  frequently  in  the  history  of  the 
Jews  since  that  event.  Or  (3)  as  surely 
as  the  vultures  gather  around  the  car- 
cass, so  surely  and  immistakably  will 
the  Son  of  Man  come  to  judgment. 
Some,  modifying  this  last  view,  under- 
stand by  "eagles"  the  angels  who  shall 
gather  out  of  his  kingdom  all  things  that 
otfend  and  those  that  do  iniquity,  ch. 
13  :  41.  The  third  view  is  most  natural 
in  this  connection.  So  also  in  Lake 
17  :  37  it  is  preferable.  It  is,  however, 
not  uulikely  that  Jesus  uttered  this  lan- 
guage here  with  great  pregnant  mean- 
ing, designing  more  than  a  single  appli- 
cation, and  that  thus  it  is  proper  to  apply 
it  in  the  several  waj's  just  mentioned ; 
and  that  it  has  been  verified  frequently 
in  Jewish  history,  and  will  be  especially 
in  the  history  of  the  world  at  the  second 
coming  of  Christ. 

39-31.  Jesus  now  foretells  the 
signs  and  the  time  of  his  coming. 

39.  Tribulation  of  those  days. 
This  refers  to  not  only  the  aftiictions  at 
the  time  of  the  destruction  of  Jerusa- 
lem, but  to  all  flowing  out  of  that  event, 
t/)0}^e  days  extending  till  "  the  fullness  of 
the  Gentiles  come  in."  In  verse  21  he 
has  spoken  especially  of  the  distress  and 
affliction  connected  immediately  with 
the  destruction  of  Jerusalem ;  now  he 
passes  on  and  also  includes  the  trials  con- 
nected with  the  dispersion  of  the  Jews. 
Thus,  about  a.d.  135  (see  on  ver.  24), 
Jerusalem  was  captured  again,  in  conse- 
quence of  an  insurrection  under  Bar 
Cochevas,  which  brought  most  terrible 
sufferings  upon  the  Jews,  who  were  ut- 
terly driven  out  from  the  land  of  their 
fathers.  A  temple  of  Jupiter  was  then 
erected  on  the  site  of  the  Lord's  house. 
Afterward,  a.d.  635,  the  mosque  of 
Omar  was  built  upon  the  same  site.  If 
we  may  conceive  of  Daniel's  prophecy, 
concerning  the  abomination  that  made 


334 


MATTHEW    XXIV. 


A.D.  30. 


y  shall  tlie  sun  be  darkened,  and  the  moon  shall  not 
give  her  light,  and  the  stars  shall  fall  from  heaven, 
and  the  powers  of  the  heavens  shall  be  shaken. 

30  ^  And  then  shall  appear  the  sign  of  the  Son  of  man 
in  heaven  :  "  and  tlien  shall  all  tlie  tribes  of  the 
earth  mourn  :  ^  and  they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  with  power  and 

31  o-reat  glory.  '  And  he  shall  send  his  angels  with  a 
great  sound  of  a  trumpet,  ■*  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one 
end  of  heaven  to  the  other. 

33       Now  learn  «  a  parable  of  the  tig-tree  ;  When  his 


y  Joel  2. 10,  30,  31 ; 
Am.  5.  20 ;  8.  9. 


^  Dau.  7.  13,  14. 
»  Zee.  12.  10-12. 
"  ch.  16.  27,  28 :  Is. 

26.  21;  Ac.  1.  11  ; 

2The9.   1.   7,   8; 

Jiule  14. 
f  Ch.  13.  41  ;  1  Cor. 

15.  52 ;  1  Thes.  4. 

16. 
"Ps.    50.    3-5;     2 

Thes.  2.  1. 

'  Lk.  21.  29. 


desolate,  having  repeated  fultillmeuts, 
we  mii^ht  place  its  final  reference  to  this 
last  event,  and  also  suppo.^e  it  to  niayk 
the  commencement  of  his  periods  of  12(50, 
1290,  and  1335  years.  The  distress  of 
the  Jews  still  continues,  and  Jerusalem 
is  still  trodden  under  foot  by  tlie  Gen- 
tiles. Immediately  is  plain  and  easily 
understood  according- to  this  view;  but 
it  has  afforded,  and  always  will,  great 
difficulty  to  those  who  limit  those  days 
to  the  destruction  of  Jerusalem. 

The  sun  be  darkened  and  the 
moon,  etc.  This  lan'j:aij;o  miy  bi 
tn.ccn  rigurativelj'  to  mean  great  calami- 
ties and  revolutions  among  the  nations 
of  the  earth,  after  the  manner  of  Hebrew 
propliecies,  Isa.  13  :  10;  E-cek.  3:2:  7; 
Joel  3  :  15.  It  is  doubtful,  however, 
whetlicr  all  of  these,  and  similar  passages 
from  the  Old  Testament,  are  to  be  taken 
figuratively.  It  is  better  to  take  this 
language  of  our  Lord  literally,  especially 
as  what  follows  in  regard  to  his  coming 
must  be  taken  literally.  See  on  next 
verso.  The  meaning  is,  that  terrific  phe- 
nomena and  changes  in  nature  shall  oc- 
cur immediately  after  the  Jewish  people 
shall  iiave  endured  their  full  measure  of 
suffering.  There  shall  be  darkness,  as 
during  the  crucifixion  of  our  Savior  (ch. 
27  :  4-5)  and  in  the  plague  of  Egvpt 
(Exod.  10  :  22,  23);  appearances  of  fall- 
ing stars,  or  the  shooting  of  meteors; 
and  the  powers  and  forces  of  nature,  the 
elements  of  the  heavens,  shall  be  agi- 
tated and  convulsed  like  the  waves  of 
the  sea.  Compare  2  Pet.  3  :  12;  Rev. 
21  :  1. 

30.  Jesus  here  speaks  of  the  sign  and 
appearance  at  his  second  coming.  The 
coming  of  Christ  is  spolcen  of  elsewhere 
as  actual  and  visible.  Acts  1  :  9,  11 ;  1 
Thess.  4  :  16 ;  3  Thess.  1  :  8 ;  2  Pet.  3  : 


10,  12;  Jude  14;  Rev.  1:7.  In  har- 
mony witli  tliese  plain  declarations  of 
Scripture,  this  passage  should  be  taken 
literallv. 

Sign  of  the  Son  of  Man.  The 
manifestation  of  light  and  gloryjust pre- 
ceding his  visible  appearance.  Tribes 
of  the  earth.  Not  the  Jews  merely, 
hut  all  natiims,  shall  mourn,  wail  with 
terror  aiul  auguish.  Coming  in  the 
clouds.  As  he  ascended.  Acts  1  :  9. 
Not  merely  in  ordinary  clouds,  but  such 
as  anciently  attended  the  divine  pre- 
sence, Evod.  1(5  :  10;  19  :  18;  Dan.  7  : 
13.  With  power,  with  the  actual 
possession  of  it;  and  great  glory,  a 
visible  displa}'  of  his  power  and  majesty, 
Ps.  68  :  17. 

31.  Jesus  foretells  the  attendant  cir- 
cumstances of  his  cominof. 

Great  sound  of  a  trumpet.  As 
at  the  giving  of  the  law,  when  the  trum- 
pet sounded  exceeding  loud  (Exod.  19  : 
16;  20  :  18;  Heb.  12  :'^  18-21)  to  call  the 
people  together  to  receive  the  law. 
Trumpets  were  sounded  for  public  ga- 
therings. Num.  10  :  1-10;  Jud.  3:  27; 
Joel  2  :  1, 15.  Angels  are  described  as 
attending  Chri-t  at  his  coming  and  active 
at  the  judgment,  ch.  13  :  41,  49.  They 
shall  gather  his  elect,  his  chosen  fol- 
lowers, to  him,  2  Thes>.  2:1;  1  Thess. 
4  :  1(5,  17.  From  the  four  winds, 
etc.  From  every  quarter,  and  from  the 
remotest  places  under  heaven,  Deut.  4  : 
32  ;  Ezek.  37  :  9.  The  gathering  of  the 
elect  will  be  for  safety,  for  the  enjoy- 
ment of  Christ's  presence,  and  for  glo- 
rious rewards.  Then  will  follow  the  ga- 
thering of  the  wicked  for  punishment. 
Compare  Rev.  20  :  4,  5,  12-15. 

32-35.  Jesus,  having  dwelt  more  parti- 
cularly upon  the  signs  of  the  destruction 
of  Jerusalem,  his  second  coming  and  the 


A.D.   30. 


MATTHEW    XXIV. 


335 


branch  is  yet  tender,  and  putteth  forth  leaves,  ye 

33  know  that  summer  is  nigh  :  so  likewise  ye,  when 
ye   shall   see   all   these   tilings,   know  '  that   it   is 

34  near,   even  at  the  doors.      Verily  I  say  unto  you, 
e  This  generation  shall  not  pass,  till  all  these  things 

35  be  fultilled.     *>  Heaven  and  earth  shall  pass  away, 
'  but  my  words  shall  not  pass  away. 


Lk. 


'  Jam.  5.  9. 
8ch.   23.  36; 

21   32 
«■  Lk.  21.  33 ;  Heb. 

1.  11. 
'  Num.  23.  19;  Is. 

40.8. 


end  of  the  world,  now  approaches  more 
directly  the  time  of  these  great 
EVENTS,  especially  his  second  coming. 
Returuing  somewhat  iu  his  discourse,  he 
teaches  tliem  to  judge  from  the  fig- 
tree  OF  the  time,  "which,  in  a.  cer- 
tain SENSE,  WOULD  BE  IN  THAT  GENE- 
RATION, and  more  certain  than  the  es- 
tablished order  of  nature. 

o2.  Now  learn  a  parable  of,  etc. 
Rather,  from  the  tig-tree  learn  the  para- 
ble which  illustrates  the  circumstances 
and  signs  preceding  these  great  events; 
learn  the  illustration  which  the  tig-tree 
affords.  Fi^-trees  abounded  on  the 
Mount  of  Olives,  where  Jesus  was  now 
discoursing.  "On  my  first  arrival  in  the 
southern  part  of  Syria,  near  the  end  of 
March,  most  of  tlie  fruit-trees  were 
clothed  with  foliage  and  iu  blossom. 
The  fig-tree,  on  the  contrary,  was  much 
behind  them  in  this  respect;  for  the 
leaves  of  this  tree  do  not  make  tlieir  ap- 
pearance till  comparatively  late  in  the 
season.  ...  As  the  spring  is  so  far 
advanced  before  the  leaves  of  the  fig- 
tree  begin  to  appear  (the  early  fruit,  in- 
deed, comes  first),  a  person  may  be  sure 
when  he  beholds  this  sign  that  summer 
is  at  hand." — Dr.  Hackett,  lllmiratiom 
of  Scripture,  ]'■  l-tl-     See  on  ch.  21  :  19. 

oo.  Ye  shall  see  all  these 
things.  Tliose  signs  which  he  had  told 
tliem  in  liis  discourse,  particularly  those 
described,  verses  7,  8,  1.5.  It  is  near. 
Espeeiallv  the  destruction  of  Jerusalem, 
foretold  in  ch.  23  :  36-38,  and  referred  to 
Ijy  the  words  these  things  in  the  third 
verse  of  this  chapter.  The  illustration 
applies  also  to  the  coming  of  Christ  and 
tiie  end  of  the  world.  If  they,  or  his 
followers,  to  whom  he  spoke  through 
them,  should  observe  the  signs  described 
in  verses  29,  30,  then  they 'would  know 
that  his  coming  and  the  end  are  at 
hand. 

34.  This  generation.  That  present 
generation.  All  these  things.  The 
these  tliiiiijs  of  verse  3,  connected  with 
the  destruction  of  Jerusalem.  All  these 
things  are  iu  contn^t  to  that  day  in  ver. 


36,  which  refers  exclusively  to  the  com- 
ing of  Christ.  Thus  Jesus  passes,  in 
verses  34,  36,  from  one  event  to  the 
other,  the  former  being  typical  of  the 
latter. 

Another  explanation  makes  this  gene- 
ration to  mean  those  who  know  and  ob- 
serve these  signs,  the  generation  of  his 
followers  who'shall  be  living  when  these 
signs  occur.  In  which  case  it  could  ap- 
ply to  both  the  fall  of  Jerusalem  as  a 
type,  and  Christ's  coming  to  judgment 
as  an  antitype. 

Others  maintain  that,  according  to 
Hellenistic  Greek,  this  generation  may 
mean  Uns  race,  or  family  of  people.  Ac- 
cording to  which  view  our  Savior  says, 
This  race  or  Jewish  people  shall  not 
pass  away  till  all  these  things  just  fore- 
told be  accomplished.  The  first  view  is 
preferable.  The  destruction  of  Jerusa- 
lem occurred  about  forty  years  after- 
ward, within  the  lifetime  of  many  then 
living.  If,  however,  we  give  a  double 
or  extended  meaning  to  these  things,  we 
must  give  a  corresponding  extended 
meaning  to  this  generation.  Be  ful- 
filled. Are  accomplished  or  done.  To 
say  with  some,  "  Are  in  course  of  fulfill- 
ment, or  begin  to  be  fultilled,"  is  gram- 
matically incorrect. 

3.5.  Jesus  had  just  announced  the  pre- 
ceding declaration  with  the  authoritative 
and  solemn  clause,  "  Verily,  I  say  unto 
you."  He  now  afiirms  most  emphati- 
cally that  his  words  shall  be  certainlv 
accomplished.  Heaven  and  eartli 
shall  pass  away.  Even  these  which 
have  been  so  generally  regarded  as  firm 
and  unchangeable,  Ps.  89  :  37;  Jer.  33  : 
25.  Even  these  shall  be  changed,  and 
give  place  to  the  new  heaven  and  new 
earth,  2  Pet.  3  :  11-13.  My  words,  in 
general,  and  what  I  have  sjioken  at  this 
time.  Shall  not  pass  away.  Can 
not  at  any  time  pi-ove  to  be  false,  or  fail 
of  their  accomplishment.  They  are  in- 
falliltle,  and  more  certain  than  th  ■  estab- 
lished order  of  nature,  Isa.  40  :  8;  51  :  6; 
1  Pet.  1  :  24,  25. 
36-41.     The    time    of    his   coming 


336 


MATTHEW    XXIV. 


A.D.  30. 


36  ^  But  of  that  day  and  hour  knoweth  no  man,  no, 
not  the    angels  of   heaven,  '  but  my  Father  only. 

37  But,  "'  as  the  days  of  Noe  were,  so  shall  also  the 

38  coming  of  the  Son  of  man  be.  "  For  as  in  the  days 
that  were  before  the  flood  they  were  eating  and 
drinking,  marrying  and  giving  in  marriage,  mitil  the 

31)  day  that  Noe  entered  into  the  ark,  and  knew  not  until 
tlie  flood  came,  and  took  them  all  away  ;   so  shall 

40  also  the  coming  of  the  Son  of  man  be.  "  Then  shall 
two  be  in  the  fleld  ;  the  one  shall  be  taken,  and  the 

41  other  left.  Two  loomen  shall  be  grinding  at  the 
mill ;  the  one  shall  be  taken,  and  the  other  left. 


"ch.  85. 13;  Ac.  1. 

7 ;  1  Thes.  5.  2. 
■  Zee.  14.  7. 
■»  Ge.  6.  3-5. 

»  Lk.  17.  26. 


■>  Lk.  17.  34 ;  1  Cor. 
4.5. 


KNOWN  ONLY  TO  THE  FATHER.   He 

would  come  suddenly  and  unexpectedly. 

36.  But  of  that  day.  Emphatic, 
and  in  contrast  to  ?/(e.se  things  in  verse 
o4.  Tlie  e.xact  time  of  his  coming. 
Knoweth  no  man.  Knoiveth  ?ioo>ie. 
Mark  (13  :  3;i)  adds,  Neither  the  Son.  Je- 
sus spoke  in  respect  to  his  human  na- 
ture. As  a  man  he  increased  in  wisdom 
and  acquired  knowledge  (Luke  2  :  .53), 
and  was  ignorant  of  tlie  exact  time  of 
his  coming.  My  Father  only.  God 
only  knew  the  time,  and  hence  Jesus 
could  have  known  it  only  in  his  divinity. 
This  verse  is  a  strong  statement  that  the 
time  was  kept  a  profound  secret  in  the 
counsels  of  God.     See  on  Mark  13  :  33. 

37.  But.  Though  the  time  is  un- 
known, yet  it  will  come  suddenly  and 
unexpectedly  upon  the  inhabitants  of 
the  earth.  As  the  days  of  Noah. 
A  parallel  between  the  days  of  the  tlood 
and  those  of  the  coming  of  Christ.  The 
latter  shall  be  as  the  former.  See  the 
same  illustration  in  Luke  17  :  26-30. 
See  also  3  Pet.  3  :  4^10 ;  3  :  5,  6. 

38.  For.  Explanatory.  The  idea  of 
the  preceding  verse  is  expanded  and  ex- 
plained in  this  and  the  three  succeeding 
verses.  Eating  and  drinking.  They 
were  living  in  apparent  security,  uncon- 
scious of  the  calamities  that  awaited 
them.  Marryins;,  etc.  Forming  new 
connections  in  life,  and  expecting  a  pos- 
terity. The  words  do  not  necessarily 
imply  open  and  notorious  wickedness, 
but  a  perfect  security,  not  anticipating 
their  sudden  and  terrible  doom. 

39.  So  shall  also  the  coming.  It 
shall  be  sudden  and  imexpected.  Some 
apply  this  whole  description  to  the  de- 
struction of  Jerusalem.  But  it  can  not 
be  said  that  it  came  thus  suddenly  and 
unexpectedlv  upon  its  inhabitants. 

40.  Two  "in  the  field.     Engaged  as 


in  the  days  of  Noah  in  their  ordinary  oc- 
cupation. One  shall  be  taken.  One 
of  the  elect  shall  be  taken  by  the  angels 
and  borne  to  the  presence  of  Christ  and 
the  company  of  the  redeemed.  The 
other  is  left  to  be  borne  at  length  to  the 
company  of  the  wicked  at  the  left  hand 
of  Christ.  See  verse  31.  The  sudden- 
ness of  his  coming  is  thus  illustrated  in 
this  and  the  next  verse. 

41.  Two  women  grinding  at  the 
mill.    Grain  was  ground  by  a  hand-mill. 


HAND-MILL. 

and  generally  by  women.  "  The  proverb 
of  our  Savior  is  true  to  life,  for  women 
only  grind.  I  can  not  recall  an  instance 
in  which  men  were  at  the  mill." — Dr. 
Thomson,  TJie  Land  and  the  Book,  vol.  ii. 
p.  29.5.  "  In  the  court  of  one  of  the  liouses 
of  this  village  (Jenin,  on  the  border  of  the 
plain  of  Esdraelon)  I  saw  two  young 
women,  sitting  on  the  ground,  engaged 
in  this  mode  of  grinding.  The  mill  con- 
sisted of  two  stones,  the  upper  one  cir- 
cular, the  lower  one  partly  so,  with  a 
projection  on  one  side,  two  or  three 
inches  long,  slanting  downward,  and 
scooped  out  so  as  to  carry  off  the  meal. 
The  lower  stone  had  an  iron  pivot  (I 


A.D.  30. 


MATTHEW     XXIV. 


3S1 


43      P  "Watch  therefore  :  "i  for  ye  know  not  what  hour 

43  your  Lord  doth  come.  '  But  know  this,  tliat  if  the 
goodman  of  the  house  liad  known  in  what  watch 
tlie  thief  would  come,  he  would  have  watched,  and 
would  not  have  suffered  his  house  to  be  broken  up. 

44  Tlierefore  be  ye  also  ready  :  for  in  such  an  hour  as 

45  ye  think  not  the  Son  of  man  cometh.  Who  then  is  a 
faithful  and  wise  servant,  whom  his  lord  hath  made 
ruler  over  his  household,  to  give  them  meat  in  due 

46  season  ?     Blessed  is  that  servant,  whom  his  lord 

47  when  he  cometh  shall  find  so  doing.  Verily  I  say 
unto  you,  That  he  shall  make  him  ruler  over  all  his 


Pcli.  25.  13:  Mk- 
13.  ,33;  Lk.  12. 
35-38;  21.  36;  1 
Thes.  5.  6;  1  Pet. 
4.  7. 

1  ver.  36. 

'  Lk.  12.  39-44. 


think  it  was)  extending  from  its  centre 
through  a  hole  in  the  centre  of  tlie  upper 
stone.  An  upright  liandle  was  tixed  in 
a  soclvct  near  the  edge  of  the  upper 
stoue,  and  both  the  women,  taking  hold 
of  this  handle,  whirled  the  stone  round 
and  round  with  great  rapidity.  One  of 
them  every  now  and  then  dropped  a 
handful  of  grain  into  the  hole  at  the 
centre  of  the  upper  stone.  ...  At 
an  earlier  stage  of  my  journey,  at  Pom- 
peii in  Italy,  I  had  seen  a  pair  of  mill- 
stones entirely  similar  to  these  in  the 
east.  They  were  in  the  house  known 
among  the  ruins  there  as  the  house  of 
the  baker,  occupying,  in  all  probability, 
the  very  spot  where  they  stood  on  the 
day  when  the  eruption  of  Vesuvius 
buried  that  ill-fated  city."— Dr.  Hack- 
ETT,  Illustrations  of  Siripture,  p.  86. 

42  to  ch.  25  :  30!  Jesus  proceeds  to 
ENFORCE  WATCHFULNESS,  by  illustra- 
tions and  parables  drawn  from  daily  life 
and  experience. 

42.  Watch.  Be  awake  and  on  your 
gTiard  against  danger.  Ye  knoAV  not 
what  hour.  Rather,  Wlaxt  day,  accord- 
ing to  the  oldest  and  best  manuscripts. 

I  The  more  exact  term  hour  is  found  in 
verse  44.  Ignorance  of  the  time  of  his 
coming  is  the  reason  given  for  watch- 
fulness. The  same  reason  will  apply  to 
death  and  the  judgments  which  are  com- 
ing on  the  earth.  We  should  watch, 
since  we  know  not  their  time. 

43.  Jesus  illustrates  the  necessity  of 
constant  readiness  and  watchfulness  by 
a  case  of  theft.  Good-man  of  the 
house.  Master  of  the  house,  or  house- 
holder, as  in  ch.  20  :  11.  The  head  of 
the  family  is  intended.  What  watch. 
The  night  was  divided  by  the  later  Jews 
into  four  watches,  by  the  earlier  into 
three.     See  on  ch.  14  :  25.     Broken 

29 


up.  Literally,  Dug  through.  Eastern 
houses  were  built  of  stone  or  clay.  The 
word  shows  how  houses  were  often  plun- 
dered, by  stealthily  opening  a  passage 
through  the  wall.  It  became,  however, 
to  be  applied  to  any  mode  of  forcing  an 
entrance,  and  hence  may  here  be  ren- 
dered broken  thnmgh. 

44.  Therefore  be  ye  also  ready. 
As,  like  the  householder,  you  know  not 
the  time,  so  be  always  ready  :  for,  as  he 
knew  not  the  time  of  the  thief's  coming, 
so  ye  know  not  when  the  Son  of  Man 
will  come.  As  after  death  comes  the 
judgment,  and  as  at  death  we  pass  into 
the  state  of  retribution,  so  death  is  vir- 
tually to  individuals  what  the  coming  of 
Christ  will  be  to  those  then  living.  To 
all  the  exhortation  may,  therefore,  be 
given. 

45  Jesus  still  fm-ther  enforces  watch- 
fulness and  a  constant  readiness  for  his 
coming  by  the  parabolic  case  of  a  ser- 
vant left  in  charge  of  his  master's  house. 
He  had  used  this  illustration  on  a  pre- 
vious occasion,  Luke  24  :  42.  Who  is 
a  faithful  ?  Eather,  T-lT^o  is  the  faith- 
ful, etc.  V  The  interrogative  form  makes 
the  sentence  the  stronger,  and  leads 
every  hearer  and  reader  to  more  reflec- 
tion, and  to  a  personal  application. 
Hath  made  ruler.  Rather,  Whom 
his  lord,  when  he  left,  set  over  his  house- 
hold. He  had  placed  him  over  his  house- 
hold to  provide  meat,  that  is,  food. 
This  langTiage  especially  illustrates  the 
duties  and  responsibilities  of  the  apos- 
tles and  all  ministers  of  the  Gospel,  3 
Tim.  3  :  15 ;  2  Pet.  5  :  2-4. 

46.  Blessed.  Happy.  See  on  ch  5: 
3.  So  doing.  Discharging  his  duties 
faithfully. 

47.  Ruler  over  all  his  goods. 
As  a  reward  of   faithfulness,  be  pro- 


338 


MATTHEW    XXIV. 


A.D.  30. 


48  foods.     But  and  if  that  evil  servant  shall  say  in  his 

49  heart,  '  My  lord  delayeth  his  coming  ;  and  shall  be- 
o-in  to  smite  his  fellow  servants,  and  to  eat  and  drink 

50  with  the  drunken  ;  the  lord  of  that  servant  shall 
come  in  a  day  when  he  looketh  not  for  him,  and  in 

51  an  hour  that  he  is  not  aware  of,  and  shall  cut  him 
asunder,  and  appoint  him  his  portion  '  with  the  hy- 
pocrites :  "  there  shall  be  weeping  and  gnashing  of 
teeth. 


Ecc.  8.  ll;2Pet. 
3.3-5. 


Job  8.  11-14  ;  20. 

4-7. 

Ch.  8.  12;  25.30. 


motes  him  to  a  high  post  of  honor,  just 
:is  Potiphar  made  Joseph  head-steward 
in  his  house  (Gea.  39  :  4),  and  a  little 
later  Pliaraoh  set  him  over  aU  the  L".ud 
of  Egypt,  Gen.  41  :  39^1.  Compare 
Gju.  -M  :  2.  Such  shaU  be  the  reward  of 
tl>e  faithful  pastor  and  teacher.  Com-  ^ 
l)are  ch.  25  :  21 ;  Rev.  2:  26 ;  3  :  31.  I 

48.  Ill  contrast  to  the  faithful  and  , 
wise  servant,  Jesus  contrasts  an  evil  ser-  j 
vaut,  evil  both  in  heart  and  act.  Say 
in  his  heart.  This  wiclcedness  com- 
mences in  his  heart,  and  shows  itself  in  j 
unbelief  and  presumption,  then  in  over-  j 
bearance  and  oppression,  in  gluttony  and  j 
dissipation.  ' 

49.  Smite  his  fellow-servants. 
Every  liierarehy  has  persecuted  the  dis- 
ciples of  Jesus.  Formal  Cliristianity  lias 
ever  been  proud,  insolent,  and  oppres- 
sive. It  is  the  glory  of  Baptists  that 
they  have  always  held  to  the  rights  of 
conscience,  and  hence  have  never  been  ', 
persecutors.  j 

50.  But  Christ  shaU  come  suddenly 
and  unexpectedly  to  popes,  priests,  to 
unfaithful  leaders  aud  their  followei-s, 
and  bring  upon  them  swift  aud  terrible 
destruction. 

51.  Cut  him  asunder.  Cutting  in 
two,  or  sawing  asunder,  was  a  terrible 
punishment  inflicted  on  great  criminals, 

I  Sara.  15  :  33;  Dan.  3  :  o;  3  :  39;  Heb. 

II  :  37.  Figuratively  it  expresses  sud- 
den and  terrible  punishment.  Tliat  it 
docs  not  express  annihilation  or  extinc- 
tion of  being,  is  evident  from  what  fol- 
lows, "  Appoint  him  his  portion  with 
hypocrites  and  lanbelievers ;  there  shall 
ho,  weeping  and  gnashing  of  teeth." 
With  hypocrites.  He  had  been  a 
liypocrite,  assuming  a  false  zeal,  and 
iiiakiug  pretensiousto  what  he  was  not. 
Hypocrites  are  tlie  most  odious  sinners 
in"  the  siglit  of  God.  Gnashing  of 
teeth.  Denotes  extreme  anguish.  See 
on  ch.  8  :  13. 


ReMABKS.  : 

1.  Earthly  temples,  however  costly, 
are  of  no  religious  worth  without  spi- 
ritual worship.  They  are  doomed  if  the 
Lord  has  departed  from  them,  vers.  1,  3 ; 
1  Sam.  4  :  21 ;  Jer.  7  :  3,  4,  14. 

2.  We  should  guard  against  false  lead- 
ers, and  trust  only  in  Jesus  as  the  true 
Messiah,  vers.  4,  5,  23,  24 ;  Jer.  39  :  8,  9 ; 
Acts  20  :  30 ;  Eph.  5:6;  Col.  3  :  8 ;  3 
Thess.  3  :  3. 

3.  National  convulsions,  conflicts,  and 
disasters,  while  thej'  are  the  beginning  of 
sorrows  to  the  wicked,  are  instrumental 
in  advancing,  purifjing,  and  consum- 
mating Christ's  kingdom,  vers.  6-8 ;  Hag. 
2:0,^;  Rom.  8  :  19-23. 

4.  Persecutions,  defections  from  the 
faith,  false  teachers,  and  decrease  of 
love  amid  abounding  iniquity,  are  to  be 
expected,  and  should  Icac  us  to  trust  in 
Christ,  and  persevere  unto  the  end,  vers. 
9-13;  Heb.  10  :  39;  James  5  :  7-11;  1 
Pet.  4  :  13,  13 ;  Rev.  3  :  10. 

5.  The  Gospel,  if  received,  is  a  witness 
of  the  power  of  God  unto  salvation ;  but 
if  rejected,  it  is  a  witness  of  the  righ- 
teousness and  justice  of  God  in  final  con- 
demnation, ver.  14 ;  Mark  16  :  16 ;  Acts 
10  :  36;  3  Cor.  3  :  16;  1  John  5  :  9-12. 

6.  We  should  mark  in  history  the 
abomination  of  desolation  aud  the  de- 
struction of  Jerusalem,  and  behold  in 
them  a  testimony  to  the  truth  of  Christ, 
vers.  15 ;  Rev.  1  :  3. 

7.  We  should  live  in  constant  readi- 
ness, so  that  if  called  to  escape  dangers 
which  may  threaten  Christians  or  the 
church,  we  mav  do  so  at  once,  vers.  16- 
18 ;  Gen.  19  :  17 ;  Prov.  23  :  3 ;  Luke 
17  :  31,  33. 

8.  It  is  right  to  pray  that  the  seasons 
and  the  weather  may  be  favorable  to  us 
in  all  Christian  enterprises  and  under- 
takings, ver.  30 ;  James  5  :  17,  18. 

9.  The  judgments  of  nations  in  tliir- 
world  foresliadows  the  judgment  of  in- 


A.D.  30. 


MATTHEW     XXV. 


339 


Parables  inculcating  icatchful  preimration  and  watcli- 
ful  activity, 

XXV.   ^  THEN  shall  y  the  kingdom  of  heaven  be    '  ch.'  f%^^^' 
likened  unto  ten  ^  virgins,  which  took  their  lamps,    '  Ps.  45.  i4. 


dividual^  iu  the  world  to  come,  vers. 
16-21. 

10.  Christians  are  the  salt  of  the  earth, 
ou  wiiose  account  the  calamities  of  men 
and  nations  are  limited  and  restrained, 
ver.  22 ;  Gen.  18  :  23-33 ;  Isa.  1  :  9. 

11.  We  are  not  to  believe  a  teacher 
merely  because  he  can  produce  great 
phenomena.  The  sorcerj'  of  ancient 
times,  the  witchcraft  and  spiritualism  of 
modern  days,  luive  done  this,  vers.  23, 
24;  Lev.  19  :  31;  20  :  6;  Isa.  8  :  19,  20; 
Acts  8  :  9-12  ;  13  :  8  ;  1  John  4  :  1. 

12.  Oui-  only  safety  is  in  Christ.  So 
surely  as  the  eagles  gather  to  devour 
their  prey,  so  surely  shall  judgment 
come  upon  the  wicked,  whatever  their 
plans  and  combinations,  vers.  2.5-28 ; 
Prov.  11  :  21 ;  10  :  5;  2  Pet.  3  :  4-7. 

13.  Though  heaven  and  earth  be  visit- 
ed with  fearful  phenomena,  foreboding 
the  coming  of  Christ,  yet,  amid  the  sor- 
rows of  the  nations.  Christians  may  re- 
joice and  feel  secure,  vers.  29-31 ;  Luke 
21  :  28 ;  2  Tim.  2  :  19. 

14.  Let  us  be  as  wise  in  perceiving  the 
signs  of  the  spiritual  world  as  of  the  na- 
tural, and  be  prepared  for  the  coming  of 
the  Lord  cither  in  death,  judgments,  or 
the  clouds  of  heaven,  vers.  32,  33;  ch. 
16  :  1-3. 

1.5.  Nothing  can  be  more  certain  than 
the  coming  of  Christ,  and  the  fullill- 
ment  of  his  word,  vers.  34,  35 ;  Isa.  54  : 
10 ;  Luke  16  :  17 ;  1  Pet.  2  :  24,  25 ;  2 
Pet.  I  :  19;  3  :  9,  10. 

16.  It  is  best  for  us  to  be  ignorant  of 
the  time  both  of  our  death  and  of 
Christ's  coming,  ver.  36;  Acts  1  :  7. 

17.  Tlie  coming  of  Christ  will  be  a 
time  of  separating  the  righteous  from 
the  wicked,  a  day  joyous  to  the  former 
but  terrible  to  the  latter,  vei-s.  39-41  ;  1 
Thess.  4  :  17 :  5  :  1-3 ;  2  Thess.  1  :  7-10. 

18.  Watchfulness  is  a  trait  of  a  faith- 
ful and  wise  disciple ;  slothfulncss  of  a 
worldly  and  formal  professor,  vers.  42- 
47  ;  1  Cor.  6  :  20 ;  1  Thess.  5  :  5-7. 

19.  Fidelity  to  the  Master  will  be  glo- 
riously rewarded,  ver.  47;  Rev.  2  :  7,11, 
17,  26^28;  3:  5,  12,  21. 

20.  Let  us  beware  of  the  secret  and 
common  persuasion  that  God  will  not 


soon  callus  to  an  account,  ver.  49;  Eccle. 
8  :  11 ;  2  Pet.  3  :  3,  4. 

21.  The  false  professor  shall  meet 
with  a  terrible  doom,  especially  if  he  has 
held  high  positions  of  trust  or  oflacc, 
vers.  49-51 ;  ch.  22  :  13. 

CHAPTER  XXV. 

1-13.  Jesus  enforces  the  necessity  of 
CONSTANT  READINESS  for  his  sccond 
coming,  by  the  Pakable  of  the  Ten 
Virgins.  'Found  in  Matthew  onlj'. 

1.  Then.  When  the  Son  of  Man 
comes,  of  which  Jesus  had  just  been 
discoursing  in  the  jjreceding  chapter. 
The  kingdom  of  heaven.  The  reign 
or  administration  of  the  Messiah,  in  re- 
lation to  his  professed  followers,  shall 
be  likened  to  the  circumstances  about  to 
be  related.  Ten  Virgins.  Ten  maid- 
ens. Ten  was  a  common  and  favorite 
number  among  the  Jews.  There  were 
ten  commandments.  The  tabernacle 
had  ten  curtains.  The  Jewish  harp  had 
ten  strings.  Ten  men  living  in  one  place 
were  necessarj'  to  form  a  congi-egation 
in  a  synagogue.  Ten  lamps  or  torches 
were  the  usual  number  in  a  marriage 
procession.  Took  their  lamps.  See 
on  ch.  5  :  15.  The  need  of  these  arose 
from  the  fact  that  the  marriage  ceremo- 
.nies,  including  the  bridal  procession,  on 
•nccount  of  the  heat  of  the  day,  took  ]>]ace 
at  night.  Went  forth  to  meet  the 
bridegroom.  When,  according  to  the 
custom  of  the  age  and  country,  the  bride- 
groom was  returning  v\'ilh  his  bride  from 
her  father's  hoiise  to  his  ov.^n,  where  the 
nuptials  were  to  be  performed.  The 
virgins  were  to  meet  them  and  join  the 
]trocession,  and  thus  enter  in  with  the 
bridal  company  to  the  marriage.  "  It 
was  the  custom  in  the  land  of  It-hm.ael," 
says  Rabbi  Solomi  as  quoted  by  W'et- 
stcin,  "  to  bring  the  bride  from  the  house 
of  her  father  to  that  of  her  husband  in 
the  night  time ;  and  there  were  about 
ten  staffs ;  upon  the  top  of  each  was  a 
brazen  dish  containing  rags,  oil,  and 
pitch,  and  this  being  kindled  formed 
blazing  torches,  which  were  carried  be- 
fore the  bride."     Trench  also  quotes  the 


•',40 


MATTHEW    XXV. 


A.D.  30 


3  and  went  forth  to  meet  »  the  bridegroom.      •>  And 

3  live  of  them  were  wise,  and  live  ii^ere  foolish.  They 
that  mere  foolish  took  their  lamps,  and  -  took  no  oil 

4  with  them  :  but  the  wise  '^  took  oil  in  their  vessels 

5  with  their  lamps.     "  While  the  bridegroom  tarried, 

6  'they  all  slumbered  and  slept.  And  «  at  midnight 
^  there  was  a  cry  made,  '  Behold,  the  bridegroom 

7  Cometh  ;  ''  go  ye  out  to  meet  him.     Then  all  those 

8  virgins  arose,  and  '  trimmed  their  lamps.  And  the 
foolish  said  unto  the  wise,  "'  Give  us  of  your  oil ; 

9  "  for  our  lamps  are  gone  out.  But  the  wnse  answer- 
ed, saying.  Not  so  ;  °  lest  there  be  not  enough  for  us 
and  you  :  Init  go  ye  rather  to  them  that  sell,  and 

10  buy  for  yourselves."    And  p  while  they  w^ent  to  buy, 
1  the  bridegroom  came ;  ■■  and  they  that  were  ready 


»  Johns.  29;  Eph. 

5.    25-32;    Rev. 

19.  7;  21.  2,9. 
b  ch.  1:3.  47 ;  22. 10. 
<:  ch.  2a.  25;  Is.  48. 

1,  2;  Eze.  33.  31. 
■i  Ro.  8.  9 ;  2  Cor. 

1.  22;  1  John  2. 

27. 
^  ch.  24.  48. 
f  1  Thes.  5.  6-8. 
el   Thea.   5.    1-3; 

Rev.  16.  15. 
h  ch.  24.  31 ;  John 

5.  28,  29 ;  1  Thes. 

4.  16. 

i  2  Thes.  1.  7-10. 
K  Am.  4. 12 ;  2  Cor. 

5.  10. 

1  Lk.  12.  35,  36  ;  2. 
Pet.  3.  14. 


following  extract  from  Hughes's  Travels 
in  Sicihj,  etc.  (vol.  ii.  p.  30),  which  will 
serve  to  illustrate  the  custom  brought  to 
view  in  the  parable :  "  We  went  to  view 
the  nocturnal  procession  which  always 
accompanies  the  bridegroom  in  escort- 
ing liis  betrothed  spouse  from  the  pa- 
ternal roof  to  tliat  of  her  future  husband. 
This  consisted  of  nearly  one  hundred  of 
the  first  persons  in  Joannina,  with  a 
great  crowd  of  torch-bearers  and  a  band 
of  music.  After  having  received  the 
lady,  they  returned,  but  were  joined  by 
an  equal  number  of  ladies,  who  paid  this 
compliment  to  the  bride."  The  virgins 
in  the  parable  were  doubtless  young  fe- 
male friends  of  both  the  bride  and  l)ride- 
groom. 

2.  Wise.  Discreet,  prudent.  Fool- 
ish. Stupid,  lacldng  in  discretion  and 
lirudcuce.  The  names  are  riglitly  ap- 
I)lied;  for  the  one  class  showed  a  wise 
tbre-sight ;  the  other  a  foolish  stupidity. 
Compare  ch.  7  :  24,  26.  The  best  text 
names  the  foolish  first.  So  yer.  3 
should  begin,  For  the  foolish,  intro- 
ducing a  reason. 

o,  4.  These  verses  present  an  impor- 
tant part  of  the  parable.  Tlie  foolish 
were  more  intent  on  their  lamps ;  the 
wise  on  their  oil.  These  ioreh-lamps 
needed  to  be  often  replenished  from  their 
vessels.  Oil.  The  word  in  the  original 
means  olive-oil,  that  being  regarded  the 
best  for  lamps  by  the  Hebrews,  and  com* 
monly  used  for  that  and  other  purposes. 

5,  6.  Slumbered.  Nodded,  became 
drowsy,  and  slept  or  fell  asleep.  There 
was  nothing  wrong  in  this,  provided  they 
were  in  readiness  for  the  bridegroom. 
The  wise  fell  asleep  with  preparation, 


oil  in  their  vessels  ;  the  foolish,  having 
commenced  wrong,  thoughtlessly  fell 
asleep  without  preparation.  At  mid- 
night. He  came  upon  them  suddenly 
as  a  thief.  It  was  a  bad  time  for  the 
foolish  virgins  to  procure  oil ;  indeed  it 
was  no  tinu'  for  them,  as  it  afterward  ap- 
pears. A  cry  made.  Doubtless  by  the 
heralds  that  were  sent  before  the  pro- 
cession. The  announcement,  according 
to  the  best  critical  authorities,  should  be. 
Behold  the  bridegroom !  Cometh 
should  be  omitted. 

7,  8.  Trimmed  their  lamps.  Put 
in  order,  prepared  or  trimmed  their 
lamps,  by  pouring  on  fresh  oil,  and 
clearing  the  wick  of  the  excrescences 
that  prevented  a  clear  flame.  The  latter 
is  supposed  to  have  been  done  by  a 
sharp-pointed  wire  attached  to  the  lamp, 
as  still. seen  in  the  bronze  lamps  found 
in  sepulchres.  All  the  virgins  arose  and 
prepared  their  lamps;  but  the  foolish, 
linding  that  their  lamps  needed  fresh  oil, 
aski'd  for  a  supply  from  the  wise.  Gone 
out.  Rather,  Are  going  out.  The  wick 
is  cleared  and  put  in  readiness;  but  alas ! 
the  flame  burns  dimly,  and  is  even  now 
going  out  for  want  of  oil. 

9.  Not  so;  lest  there  be,  etc.  Ac- 
cording to  the  best  critical  authorities, 
thirl  should  read.  Not  so  !  there  will  not  be 
enoiujh  for  lis  and  yoii.  The  answer  was 
an  emphatic  refusal,  Not  so,  by  no  means, 
and  shows  earnestness  and  the  necessity 
of  haste.  The  wise  had  only  enough  oil 
for  themselves ;  the  foolish,  to  obtain  it, 
must  do  as  the  wise  had  previously  done, 
buy  for  themselves. 

10.  But  it  was  too  late  to  make  the 
needed    preparation ;     the    bridegroom 


A.D.   30. 


MATTHEW     XXV 


341 


went  in  •svilli  liini  to  the  marriagi'  :  antl  '  the  door  '"?**■  49.  7.  _ 

11  was  shut.     Afterward  eanie  also  the  other  virgins,  "  Lk^8*^il-14  is' 

12  saying,  '  Lord,  Lord,  open  to  us.     But  lie  answered  "  Ezi-.  14.  14, 16. 
and  said,  Verily  I  say  unto  you,  "  I  know  you  not.  ''  ^'*-  ^•^-  **• 


came,  and  the  ready  entered  in  with 
him  to  the  ni:iniai;e  festivities.  And 
the  door  Avas  shut.  All  that  could 
liarlicipiUe  in  the  marriage  were  now 
admitted  ;  llie  door  was  shut  against  all 
others,  including  all  who,  thi-ough  negli- 
gence, had  failed  to  l)e  present  and  enter 
with  the  bridegroom. 

This  portion  of  the  parable  is  strik- 
ingly illustrated  as  follows,  by  Mr. "Ward, 
in  Ids  View  of  the  Hindoos  :  "  At  a  Hin- 
doo marriage,  the  procession  of  which  I 
saw  some  years  ago,  the  bridegroom 
came  from  a  distance,  and  the  bride 
lived  at  Seramporc,  to  which  place  the 
bridegroom  was  to  come  by  water. 
After  waiting  two  or  three  hours,  at 
length,  near  midnight,  it  was  announced, 
as  if  in  tlie  very  words  of  Scripture, 
'  Behold,  the  bridegroom  cometh  ;  go  ye 
out  to  meet  him.'  All  the  persons  em- 
ployed now  lighted  tlieir  lamps,  and  ran 
with  them  in  ilieir  hands  to  till  up  their 
stations  in  the  procession ;  some  of  them 
had  lost  their  lights,  and  were  unpre- 
pared ;  but  it  was  then  too  late  to  seek 
them,  and  the  cavalcade  moved  forward 
to  the  house  of  the  bride,  at  which  place 
the  company  entered  a  larsre  and  splen- 
didly illuminated  area,  before  the  house, 
covered  with  an  awning,  where  a  gi-eat 
multitude  of  friends,  dressed  in  theii-  best 
apparel,  were  seated  upon  mats.  The 
bridegroom  was  carried  in  the  arms  of  a 
friend,  and  placed  in  a  superb  seat  in 
the  midst  of  the  company,  where  he  sat 
a  short  time,  and  then  went  into  the 
house,  the  door  of  which  was  immedi- 
ately shut  and  guarded  by  sepoys.  I 
and  others  expostulated  with  the  door- 
keepers, but  in  vain.  Never  was  I  so 
struck  with  our  Lord's  beautiful  parable 
as  at  that  moment.  A7id  the  door  ims 
shvV 

11, 12.  The  foolish  \irgins  should  have 
known  that  now  admittance  was  impos- 
sible ;  but  tliey  remain  foolish  still,  and 
come  and  seek  for  entrance.  As  those 
well  acquainted,  as  expected  guests,  and 
as  virgins  wishing  to  do  him  honor,  they 
address  him  Lord ;  and  in  their  ear- 
nestness and  importunity,  they  reiicat  the 
appellation.  But  he  answers,  I  know 
you  not ;  I  know  you  not  as  mine ;  I 


do  not  recognize  you,  and  I  do  not  ac- 
knowledge you,  as  my  guests. 

The  (/ran (I  dcfiifjii  of  this  parable  is  to 
show  the  necessity  of  being  ever  jjre- 
paraJ  for  tlie  second  coming  of  Christ. 
It  is  especially  necessary  to  keep  this 
tlionglit  promiTient  to  a  right  under- 
standing of  the  parable.  Its  cmtre  of 
couqiarhon  is  found  in  the  vise  virgins 
having  provided  themselves  with  oil, 
wliich  the  foolish  had  neglected  to  do. 

Tlie  bridegroom  represents  Christ.  The 
bride  is  not  mentioned  in  tlie  parable, 
and  hence  it  is  evident  that  Jesus  did 
not  intend  to  bring  tliat  figure  into  the 
comparison  at  this'  time.  The  coming  of 
the  bridegroom  is  the  second  coming  of 
Clirist,  eh.  ~'4  :  42-44.  The  marriaqe  is 
the  marriage-supper  of  the  Lamb,  Kev. 
19  :  7-9.  The  virgins  are  the  jirofessed 
followers  of  Christ,  who  shall  be  living 
on  the  earth  at  that  time.  The  ivi^  are 
iriie  disciples ;  the  fooliah,  the  mere  pro- 
fessed diseipk'S,  eh.  7  :  21.  The  kingdom 
of  heaven  being  likened  to  these  virgins, 
shows  what  will  take  place  among  the 
followers  of  Christ,  under  his  kingdom 
or  administration,  at  his  second  coming. 

The  oil  is  the  Holy  Spirit,  in  his  en- 
lightening and  sanctifying  influence, 
"  the  uneiion,"  or  "anointing  from  the 
Holy  One  "  (1  John  2  :  20,  27) ;  or  more 
generally,  the  grace  of  God  in  the  licart, 
the  inward  principle  of  spiritual  life. 
Oil  is  a  Scripture  symbol  of  the  Holv 
Spirit,   Zeeh.  2  :  2,  11-14  ;  Acts  10  :  38"; 

2  Cor.  1  :  21  ;  Heb.  1  :  9.  The  lamps 
represent  the  outward  profession  (eh. 
5  :  14-16  ;  1  Tim.  6  :  12) ;  the  ve<isels,  the 
body  which  in  believers  is  an  earthen 
vessel  containing  the  Gospel  treasure, 
and  a  temple  of  the  Holy  Spirit,  1  Cor. 

3  :  16  ;  2  Cor.  4  :  7  ;  1  Thess.  4  :  4.  Thus 
the  wiie  made  a  tnie  profession,  the  di- 
rect effect  of  the  Holy  Spirit's  work 
within ;  they  presented  their  bodies  a 
living  sacrifice,  holj'  and  well  pleasing  to 
God,  Rom.  12  :  1.     The  foolish  made  a 

false  profession,  the  result  of  wrong 
principles  or  excitements  within ;  they 
liad  a  form  of  godliness,  but  not  the 
power,  2  Tim.  3  :  5. 

The  bridegroom  tarrying  represents  the 
delay  of  Christ  in  coming,  and  may  have 


B42 


MATTHEW    XXV. 


A.D.  30. 


13  '  Watch  therefore,  for  ye  know  neither  the  day 
nor  the  hour  wherein  the  Son  of  man  cometh. 

14  y  For  the  hiiigdom  of  heaven  is  ^  as  a  man  traveling 


1  Rev.  22.  12,  20. 

'  Lk.  12.  37. 

'  Ge.   7.    16;    Lk. 

13.  25;    Heb.  3. 

19. 


been  intended  to  intimate  that  it  would 
be  delaj'ed  beyond  the  expected  time. 
The  daiiihering  and  sleepi/i;/  uf  tlie  virj^ins 
very  happily  iilustrates  the  peaceful  eon- 
lidence  of  the  truly  prepared  and  wait- 
in;^  disciples  on  the  one  hand,  and  the 
false  security  and  stupidity  of  the  mere 
nomiual  and  unprepared  professor  on 
the  other.  It  may  also  be  an  intimation 
that  Christians  will  very  generally  cease 
to  look  for  and  e.\;pect  the  second  com- 
ing of  Christ,  Luke  18  :  8.  His  coming 
at  midnight  may  represent  the  sudden- 
ness of  his  coming  (1  Thess.  5  :  '2  ;  3 
Pet.  3  :  10) ;  and  the  cry,  "  the  voice  of 
the  archangel  and  the  trump  of  God,"  1 
Thess.  4  :  16. 

The  trimming  of  their  lamps  represents 
Christians  setting  themselves  in  order 
for  the  immediate  coming  of  their  Lord. 
The  wise  and  true  professor  already  pre- 
pared will  put  himself  at  once  in  order 
through  the  influences  of  the  Spirit ;  but 
the  foolish  and  false  professor  will  find 
his  light  going  out,  his  hopes  and  his 
outward  manifestations  of  piety  expir- 
ing, and  in  his  dismay  will  discover  that 
he  lacks  the  Holy  Spirit  and  the  prin- 
ciple of  inner  life,  Luke  21  :  26. 

The  refusal  of  the  wise  virgins  to  give 
the  foolish  of  their  oil  may  be  an  intima- 
tion that  no  one  will  have  more  grace 
than  he  needs  himself,  that  religion  is  a 
personal  matter,  and  each  one  must  be 
wise  for  himself,  Prov.  9  :  12.  This  por- 
tion of  the  parable  must,  however,  be 
interpreted  cautiously.  There  is  here 
some  draperj'.  The  answer  of  the  wise 
virgins  and  the  going  of  the  foolish  vir- 
gins to  buy  oil, "till  in  and  prepare  the 
way,  for  presenting  the  bridegroom  as 
coming  and  the  door  as  shut.  The  an- 
swer. Go  to  them  that  sell,  and  buy  must 
mean.  Go  to  God,  and  through  the  a\)- 
pointed  means  and  Avay  obtain  the  Spirit 
and  his  blessings  of  a  new  heart  and  life. 
This,  however,  they  were  too  late  to  ob- 
tain. 

Only  those  who  were  ready  entered  in 
with  the  bridegroom,  so  the  truly  pre- 
pared disciple  shall  enter  in  with  the 
Lord  into  the  enjoyment  of  the  glories 
of  heaven.  The  shutting  of  the"  door, 
compare  Gen.  7  :  16  ;  Rev.  3  :  7,  repre- 
sents heaven  as  then  closed  against  all 
mere  nominal  professors,  Rev."21 :  7,  8. 


And  as  the  bridegroom  said  to  the  fool- 
ish virgins,  /  knmv  you  not,  so  at  his 
second  coming  Christ  will  not  acknow- 
ledge the  mere  professor  as  his  disciple, 
however  great  or  many  his  pretensions 
may  have  been,  ch.  7  :  22,  '-i3. 

This  parable  may,  in  a  secondary 
sense,  be  applied  to  death  and  the  per- 
sonal preparations  for  it ;  since  death,  as 
surely  as  the  second  coming  closer,  the 
season  of  preparation  for  heaven.  The 
true  believer  then  departs  to  be  with 
Christ  (Phil.  1  :  23),  while  the  victim  of 
false  hopes  and  professions  becomes 
alarmed  and  anxious  for  the  help  of 
others ;  but  often  when  it  is  too  late. 

13.  This  verse  forms  the  connecting 
link  between  this  and  the  following  par- 
able. It  both  enforces  the  lesson  taught 
by  the  parable  of  the  Ten  Virgins,  and 
prepares  the  way  for  that  of  the  Talents. 
Watch  therefore.  Be  prepared;  be 
in  constant  readiness,  so  that  you  may 
be  like  the  wise  virgins.  But  be  not 
only  vigilant  in  preparation  and  readi- 
7iess,  but  also  in  activity  and  faithful 
labors  which  will  be  enforced  in  the  par- 
able about  to  be  spoken,  1  Pet.  4:7; 
Heb.  10  :  24,  25.  For  ye  know  neith- 
er the  day  nor  the  hour  !  Such  is 
the  true  reading,  according  to  the  high- 
est critical  authorities,  irherein  the  Son  of 
3Ja/i  cometh  not  being  found  in  the  old- 
est manuscripts  and  versions.  The  day 
and  ho2ir,  however,  refer  to  the  coming 
of  Christ,  ch.  24  :  44  ;  25  :  31. 

14-30.  The  Parable  of  The  Tal- 
ents. Related  only  by  Matthew.  In 
the  former  parable,  Jesus  enforced  upon 
his  disciples  the  duty  of  watchful  prepa- 
ration ;  in  this,  of  watchful  activity,  in 
view  of  his  second  coming  and  the  judg- 
ment. 

This  parable  is  very  similar  to  that  in 
Luke  19  :  11-27,  yet  distinct  from  it 
in  time,  place,  occasion,  design,  and 
structure.  They  can  not  therefore  be, 
as  some  have  supposed,  identical.  That 
in  Luke  w'as  spoken  to  the  multitude 
during  the  last  journey  of  Jesus  to  Jeru- 
salem, probably  while  he  was  at  the 
house  of  Zaccheus,  in  order  to  correct 
the  view  of  those  who  "thought  that 
the  kingdom  of  God  should  immediately 
appear,"  to  enforce  the  duty  of  patiently 
waiting  and  actively  working  for  him. 


A.D.  30. 


MATTHEW    XXV. 


343 


into  a  far  country,  loho  called  his  own  servants,  and 
15  delivered  unto  them  his  goods.     And  unto  one  he 

gave  °-  live  •>  talents,  to  another  two,  and  to  another 

one  ;  "  to  every  man  according  to  his  several  ability  ; 
IG  and  straightway  took  his  journey.   Then  he  that  had 

received  the  five  talents  ''  went  and  traded  with  the 

17  same,  and  made  tliem  other  five  talents.  And  like- 
wise lie  that  had  received  two,  ^  he  also  gained  other 

18  two.    But  he  that  had  received  one  went  and  digged 

19  in  the  earth,  ^  and  hid  his  lord's  money.  After  a 
long  time  the  lord  of  those  servants  cometh,  ^  and 

20  reckoneth  with  them.  And  so  he  that  had  received 
five  talents  came  and  brought  other  five  talents, 
saying.  Lord,  thou  deliveredst  unto  me  five  talents  : 
behold,  ^  I  have  gained  beside  them  five   talents 


'  ch.      7.      21-23 ; 

Heb.  12.  17. 
"Ps.  5.  5;  Ilab.  1. 

13;   John  9.  31; 

2  Tim.  2.  19. 
»  ch.  24.  42-44 ;  1 

Cor.    16.    13;     1 

Pet.   5.  8;   Rev. 

16.  15. 
JMk.  13.  34;  Lk. 

19.  12-26. 
'  ch.  21.  33. 
'Ro.    12.    6-8;    1 

Cor.  12.  7-11  ;    1 

Pet.  4.  10. 
•>  ch.  18.  24. 
"=  Ro.    12.    6-8 ;    1 

Cor.  12.  7-11,29; 

Eph.  4.  11. 
^  1  Cor.  9.  16-23 ;  1 

Tim.  6.  17,  18  ;  3 

John  5-8. 


and  to  shadow  forth  the  fearful  destruc- 
tion whicli  would  come  upon  the  Jews 
for  rejecting  the  Messiah.  This  in  Mat- 
thew was  spoken  to  the  disciples,  pos- 
sibly to  only  four  of  the  twelve,  Peter, 
James,  John,  and  Andrew  (Mark  13:  3) ; 
on  the  Mount  of  Olives,  the  third  day 
before  the  crueilixion  (ch.  2(5 :  2),  and 
was  intended  to  enforce  tlie  duty  of  la- 
boring faithfully  for  Christ  aud  bringing 
forth  fruit  in  proportion  to  the  capaci- 
ties and  opportunities  given.  Other 
differences  are  readily  seen  on  compar- 
ing the  two  parables,  such  as,  a  wealthy 
private  individual,  three  servants,  and 
different  amounts  distributed,  in  this ; 
a  king,  ten  servants,  and  the  same 
amount  given  to  each,  in  that. 

14.  For  the  kingdom  of  heaven, 
ecc.  Literally,  For  as  a  man  (joinij 
abroad  called  his  servants.  Though  it 
does  not  state  what  is  compared  to  the 
man  who  went  abroad,  yet  the  meaning 
is  plaiu.  For  connects  this  parable  witli 
the  exhortation  in  the  preceding  verse 
to  watch.  This  parable  presents  reasons 
for  watchfulness  additional  to  those 
given  in  that  of  the  Ten  Virgins.  As 
both  the  preceding  verse  and  parable 
related  to  the  coming  of  the  Son  of 
Man,  so  does  also  this.  With  the  same 
general  idea  different  scholars  insert, 
the  kingdom  of  heaven,  the  Son  of  Man, 
he  is,  and  it  is,  aud  some  omit  all  inser- 
tion. The  meaning  is,  For  the  Son  of 
Man  is  as  a  man  going  abroad,  etc. ;  or, 
For  as  a  man  going  abroad  and  return- 
ing deals  with  his  servants,  so  shall  the 
Son  of  Man  deal  with  his  professed  fol- 
lowers at  his  second  coming.  Travel- 
ing into  a  far  country.  Going  abroad, 


or  to  another  country,  implying  nothing 
in  regard  to  distance,  whether  far  or 
near.  See  ch.  -il  :  33.  Servants.  The 
slaves  of  antiquity  were  frequently 
trained  to  various  kinds  of  business,  and 
intrusted  with  money  and  other  pro- 
perty with  which  they  traded  in  their 
master's  behalf.  His  goods.  His  pro- 
perty in  hand,  of  which  we  are  told  in 
the  next  verse. 

15.  Talents.  A  Hebrew  talent  was 
worth  about  $1500.  See  ch.  18 :  24.  Ac- 
cording to  his  several  ability.  Ac- 
cording to  his  own  ability,  or  power, 
for  business  or  trafficking."  Took  his 
journey.  Wait  abroad  ;  the  same  verb 
as  in  verse  14. 

16,  17.  Went  and  traded.  Two  of 
the  servants  labor  faithfully  and  dili- 
gently in  their  master's  behalf;  which 
is  as  important  a  feature  of  this  parable 
as  the  waiting  in  readiness  was  of  that 
of  the  Ten  Virgins.  Other  five  tal- 
ents—other two  talents.  Not  only 
did  they  receive,  but  they  also  improved 
what  thev'  received,  according  to  their 
respective  business  ability. 

18.  Hid  his  lord's  money.  He 
neither  improved  his  own  ability  nor 
the  property  intrusted  to  him.  It  was 
his  lord's  money ;  he  had  no  right  to 
bury  it  in  the  earth  ;  it  was  given  him 
for  trading.  Slothfulness  also  in  not 
using  his  business  ability  was  unfaith- 
fulness to  his  master. 

19.  The  man  who  went  abroad  now 
appears  in  his  official  and  authoritative 
character,  as  lord,  an  absolute  master, 
and  reckoneth,  or  makes  a  settlement 
with  his  servants.     See  ch.  18  :  23. 

20.  I  have  gained  beside  them 


.^44 


MATTHEW    XXV. 


A.D.  ;^o. 


21  more.  Ilis  lord  said  imto  him,  '  Well  done,  thou 
good  and  faithful  servant :  thou  hast  been  faithful 
over  a  few  things,  J I  will  make  thee  ruler  over  many 

22  things  :  enter  thou  into  ^  the  -joy  of  thy  Lord.  He 
also  that  had  received  two  talents  came  and  said. 
Lord,  thou  deliveredst  unto  me  two  talents  :  behold, 

23  I  have  gained  two  other  talents  beside  tliem.  His 
lord  said  unto  him,  '  Well  done,  good  and  faithful 
servant :  thou  hast  been  faitliful  over  a  few  things, 
I  will  make  thee  ruler  over  many  tilings  :  enter  tliou 

24  into  the  joy  of  thy  lord.  Then  he  which  had  re- 
ceived the"^one  talent  came  and  said,  '"  Lord,  "  I 
knew  tliee  that  thou  art  a  hard  man,  reaping  where 
thou  hast  not  sown,  and  gathering  wdiere  thou  hast 

25  not  strewed  :  and  I  was  afraid,  and  went  and  hid 
thy  talent  in  the  earth  :  lo,  there  thou  hast  that  is 

26  tliine.  His  lord  answered  and  said  unto  him,  Tho^l 
wicked  and  slothful  servant,  thou  knewest  that  I 
reap  where  I  sowed  not,  and  gather  where  I  have 


"Ecc.  11.  1-6;  2 
Cor.  8.  12;  Eph. 
5.  Hi :  Hcb.  6. 10. 
'  Pro.  18.  9  ;  2«i. 
13-16 ;  Hag.  1.  2- 
4. 
e  Ro.  14.  11,  12 ;  2 

Cor.  5.  10. 
h  1    Cor.    1,5.    10 : 

Col.  1.  29. 
'  1   Cor.    4.   5;    2 

Cor.  10.  18. 
>  ch.  10. 40-42 ;  2-1. 
47;   Lk.  12.  44; 
22.  29,  30;  Rev. 
21.  7. 
"  Pb.  16.  11 ;  John 
14.  3;    17.  24;  2 
Tim.  2.12;  Hob. 
12.  2;    1  Pet.  1. 
8 ;  Rev.  7.  17. 
'  ver.  21. 
■"ch.  26.  49;  Lk. 

6.46. 
"  Mai.   3.    14.    15 1 
Job  21.  14-16. 


five,  etc. ;  other  five  talents  besides 
them,  in  adrlition  and  by  means  of  them. 

21-,'3.  Well  done.  An  exclamation 
of  commendation  and  praise.  Good.' 
right  well!  well  done!  Over  a  few 
things.  Over  a  little.  Make  thee 
ruler  over  many  things.  1  will  ap- 
point or  set  thee  over  much.  Mark  the 
contrast.  If  the  talents  intrusted  to 
them  were  a  littk,  what  must  have  been 
the  much  ?  Enter  thou  into  the  joy, 
etc.  Participate  in  my  joy  and  share 
with  me  my  pleasure.  It  is  thouu;ht 
by  many  tliat  the  figure  here  is  that 
of  a  master  makin?  a  great  feast,  and 
inviting  his  servants  who  had  proved 
faitliful  to  enter  in  to  its  enjoyment. 
Such  occasions  were  sometimes  signal- 
ized by  giving  freedoiri  to  those  servants 
who  sat  down  with  their  master.  The 
joy  here  seems  to  be  that  which  was 
connected  with  his  possessions  and  the 
honor  and  higher  positions  to  which 
they  were  to  be  raised.  Notice  also  that 
the'same  words  of  approval  are  made  to 
the  servant  who  had  gained  the  two  tal- 
ents as  to  him  that  had  gained  the  five, 
showing  that  it  was  not  the  amount  that 
they  had  gained,  but  their .^<?rfi7y  which 
pleased  their  master. 

24,  25.  A  hard  man.  Stem,  harsh, 
1  Sam.  25  :  3.  Reaping  Avhere  thon, 
etc.  Over-exacting;  exactins:  more  than 
thou  oughtest,  and  more  than  thy  ser- 
vants are  able  to  perform.  Gathering 
where    thou    hast    not    strewed ; 


where  thou  hast  not  scattered,  that  is, 
the  seed.  Some  take  it  to  mean  scatter 
abroad  grain  to  the  wind,  that  is,  to  win- 
now, Ezek.  5  :  2,  10,  12.  But  it  was  the 
straw  and  chaff  that  was  scattered  and 
not  the  grain ;  for  winnowing  was 
usually  done  by  tossing  up  the  mingled 
brokeii  straw,  chaff,  and  grain  against 
the  wind  with  a  foi-k,  by  which  the  grain 
fell  to  the  ground  and  the  rest  was  dis- 
persed. This  clause,  by  clothing  the 
idea  of  the  clause  before  it  in  a  new 
garb,  gives  it  emphasis  and  new  force. 
The  seed  is  now  not  soiim  and  now  not 
scattered;  a  harvest,  however,  is  now 
rea/rd  and  now  c/athcred  into  the  barn. 
And  I  was  afraid.  Yet  he  is  not 
now  afraid  to  speak  insolently  to  his 
master.  His  fear  was  evidently  put  on, 
a  base  counterfeit.  He  was  slothful  and 
lacked  the  di-iposition  to  work.  Lo, 
there  thou  hast  that  is  thine.  Lo, 
thou  hast  thine  own.  He  adds  false- 
hood to  hypocrisy ;  for  his  skill,  labor, 
and  time  "were  his  master's,  as  well  as 
the  money. 

26,27.  Wicked.  In  contrast  to  the 
gixxf.  servants  ;  and  shown  by  his  insult- 
ing language,  his  hypocrisy  and  his  want 
of  regard  for  his  master's  interests. 
Slothful.  Opposed  to  the  faitfifid  ser- 
vants, and  shown  by  his  idleness  and 
hidin":  the  talent  in  the  earth.  Thou 
knewest  that,  etc.  This  is  a  question 
of  surprise  and  displeasure,  and  should 
be   so  punctuated.     Thou  knewest  all 


A.D.   80. 


MATTHEW    XXV. 


346 


27  not  strewed :  Thou  oughtest  therefore  to  have  put 
my  money  to  the  exchangers ;  and  then  at  my  com- 
ing I  should  have  received  mine  own  with  usury. 

28  Take  therefore  the  talent  from  him,  and  give  it 
2!)  unto  him  which  hath  ten  talents.     °  For  unto  every 

one  that  hath  shall  be  given,  and  he  shall  have 
abundance :  but  from  him  that  hath  not  p  shall  be 
SO  taken  away  even  that  which  he  hath.  And  cast  ye 
the  unprofitable  servant  ^  into  outer  darkness  : 
there  shall  be  weeping  and  gnasliing  of  teeth. 


"ch.  13.  12;  Mk. 

4.25;  Lk.  8.  18; 

19.  26;  John  15. 

2. 
p  ch.  21.  41 ;  Rev. 

2.  5. 
ich.  8.  12;  24.  51; 

Lk.    14.   :i4,   35; 

John  15.  6. 


this,  didst  thou?  Then  surely  thou 
ouo;htest  to  have  been  diligent ;  thou  art 
self-condemned,  Luke  19  :  23.  To  the 
exchangers.  To  the  bankers,  who  ex- 
changed money,  and  received  money  on 
deposit  at  interest.  Mine  own  with 
usury;  the  interest  which  the  bankers 
allowed  on  deposited  money.  This  thou 
eouldst  have  done  with  no  exertion  on 
thy  part,  and  no  risk  to  thyself ;  thou 
art  therefore  utterly  without  excuse. 
UsHi-y  meant  lawful  interest  when  oiu- 
translation  of  the  Bible  was  made. 

29.  The  same  principle  as  that  pre- 
sented in  ch.  13  :  12.  For  unto  every- 
one that  hath ;  by  a  wise  use  of  his 
aliility  and  opportunities,  shall  be 
Siven  greater  opportunities  and  means. 
Have  abundance.  He  shall  be  made 
to  al)ound,  Heb.  6  :  7.  But  he  that  hath 
not,  by  not  improving  his  opportunities 
according  to  his  ability,  and  liaviug  no 
disposition  to  do  so.  Shall  be  taken 
away.  Even  the  opportunities  and 
means  of  gain  shall  be  taken  from  him, 
1  Sam.  15  :  17-19,  28. 

30.  The  servant  is  presented  in  a  new 
light,  unprofitable,  to  his  master,  to 
others,  and  to  himself.  Outer  dark- 
ness. The  darkness  without  the  ban- 
queting house,  the  figure  being  that  of  a 
feast,  where  he  shall  give  vent  to  his 
chagrin  and  anaruish  by  Aveeping  and 
gnashing  of  teeth.  See  on  ch.  8  :  12. 
As  the  good  and  faithful  servants  were 
welcomed  to  joy,  so  the  wicked,  sloth- 
ful, and  unprofitable  servant  was  plung- 
ed into  sorrow. 

T\\(i  grand  design  of  this  parable  was 
to  enforce  watchful  activity  in  the  ser- 
vice of  Christ,  thereby  bringing  forth 
fruit  corresponding  to  the  ability  and 
opportunity  enjoyed.  It  enforces  the 
duty  of  doing  with  our  might  whatever 
our  hands  find  to  do  (Eceles.  9  :  10),  and 
of  working  while  it  is  day,  John  10  :  4. 
That  of  the  ten  virgins  taught  us  the 


necessity  of  the  inner  life  of  godliness, 
and  of  waiting  in  calm  confidence  for 
the  coming  of  our  Lord ;  tliis  brings  to 
view  the  necessity  of  the  outer  life,  and 
of  being  prepared  by  active  and  faithful 
service.  The  two  parables  may  thus  be 
regarded  as  counterparts,  and  explana- 
tory of  each  other.  The  former  by  no 
means  teaches  idleness  and  a  dead  faith, 
nor  the  latter,  human  dependence  and 
salvation  by  works.  The  centre  of  com- 
parinon  is  found  in  the  use  which  the 
servants  made  of  their  lord's  monej'. 

The  man  who  went  abroad  represents 
Christ,  who  has  indeed  gone  to  another 
country^  even  the  heavenly,  John  14  :  2; 
16  :  28  ;  Acts  1  :  9-11.  Mis  own  seriiants 
are  the  professed  followers  of  Christ. 
The  goods  which  were  delivered  to  the 
servants,  represent  the  tntst  in  general 
which  Christ  has  committed  to  his  fol- 
lowers; and  the  talents  the  trust  in  par- 
ticidar,  as  given  to  individuals.  Talents 
can  not  mean  ahility ;  for  they  were  given 
according  to  each  man's  ability ;  nor 
saving  grace,  for  one  at  least  had  it  not. 
They  evidently  represent  the  blessings, 
opportunities,'  and  privileges  which 
Christ  intrusts  to  his  followers,  1  Pet.  4 : 
7-11.  It  should  also  be  remembered 
here  that  the  ability,  the  powers  and  ca- 
pacities of  men,  is  also  the  gift  of  God. 
Compare  John  3  :  27 ;  James  1  :  17.  As 
different  amounts  were  intrusted  to  the 
servants  according  to  their  ability,  so 
does  Christ  intrust  to  his  followers 
blessings  and  opportunities  correspond- 
ing to  their  individual  powers  and  capa- 
cities. The  servants  trading^  with  their 
talents,  represent  the  Christian  engaged 
in  active  Christian  duty,  according  to  his 
opportunity  and  capacity.  The  o)ie  vho 
fiid  his  loVd's  money,  represents  the 
nominal  professor  neglecting  to  use  his 
ability  in  improving  the  blessings  of  the 
Gospel. 

The  coming  of  the  lord  is  the  second 


346 


MATTHEW    XXV. 


A.D.  30. 


Graphic  scene  of  the  final  judgment. 

31       '  WHEN  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  holy  angels  with  him,  then  shall  he  sit 


ch.  16.  27 ;  19. 
28;  Dan.  7.  13, 
14;  Zee.  14.  5; 
Mk.  8.  33 ;  Ac.  1. 
11  ;    1    Thes.  4. 


coming  of  Christ.  And  as  it  is  said  that 
after  a  huuj  time  he  came,  so  is  it  here 
intimated  that  a  long  time  would  inter- 
vene between  Christ's  ascension  and  his 
return,  2  Tliess.  3  :  2.  The  whole  period 
between  the  ascension  and  second  com- 
ing of  Christ  is  thus  brouglit  to  view  in 
the  parable.  The  reckoning  represents 
the  judgment,  Eccles.  12  :  14;  2  Thess. 
1  :  7-10;  Heb.  9  :  37;  Rev.  20  :  12. 

As  the  two  good  and  faithful  servants 
met  with  the  approval  of  their  lord,  so 
will  true  Christians  receive  the  approval 
of  Christ  for  their  fidelity  in  his  service, 
vers.  'A\r-'i&.  The  contrast  between  a  few 
thin/jx,  or  little  and  mwiy  thinf/s,  or  much, 
is  ail  intimation  of  the  enlarged  powers 
and  opportunities  and  blessings  of 
Christ's  followers  in  their  glorified  state, 
1  Cor.  15  :  52-54;  1  John  3  :  2;  Rev.  20: 
6;  21  :  3,  4;  22  :  3-5.  The  joy  ofthelord 
represents  the  joy  of  Christ's  fully  con- 
summated and  gloritied  kingdom  (Heb. 
13  :  2),  into  which  his  followers  shall 
enter,  not  as  "  servants,"  but  "  friends  " 
(John  15  :  15),  sharing  with  him  as  heirs, 
"  heirs  of  God  and  joint-heirs  with 
Christ"  (Rom.  8  :  17),  and  as  kings 
reigning  with  him  forever.  Rev.  3  :  21; 
22  T  5.  And  inasmuch  iis  the  lord  uttered 
the  same  words  of  approval  to  each  of 
his  faithful  servants,  so  shall  believers 
be  at  last  rewarded  according  to  their 
improvement  of  Gospel  blessings  (3  Cor. 
5  ;  10) ;  and  each  shall  receive  according 
to  the  measure  of  his  enlarged  and  de- 
veloped ability. 

The  iwcoiint  rendered  by  the  servant 
with  one  tident  represents  the  nominal 
professor,  as  without  love  for  Christ, 
having  a  wrong  estimate  of  his  charac- 
ter and  service,  and  as  hypocritical, 
slothful,  wicked,  and  unprofitable;  and 
doing  only  what  he  thought  necessary  to 
escape  punishment.  The  reply  of  his 
lord  shows  that  false  professors  will  be 
self- condemned,  and  victims  of  their 
own  folly.  As  he  ought  to  have  put  his 
lord's  money  to  the  exchangers,  so  false 
professors  will  see  at  the  judgment  that, 
according  to  their  own  confessions,  they 
ought  to  have  made  at  lea.st  an  ordinary 
improvement  of  their  blessings  and  op- 
portunities. Here  ex-vhangers  are  various- 
ly interpreted  to  mean  believers  in  gene- 


ral, strong  and  leading  Christians,  the 
machinery  of  religious  and  charitable 
societies,  etc.  But  this  part  of  the  pa- 
rable should  not  be  pressed.  It  is  clearlj- 
taught  that  neglect  to  improve  the  talent 
was  injustice  toward  his  master.  The 
taking  of  the  taleiit  from  him  represents 
the  false  professor  at  last  deprived  of  all 
privileges,  opportunities,  and  blessings, 
and  his  being  caxt  forth  into  outer  dark- 
7iess  represents  the  everlasting  punish- 
ment which  shall  be  executed  upon  hy- 
pocrites and  unbelievers,  vers.  41,  46. 

Tlie  giving  the  one  talent  to  him  that 
had  ten  talents  illustrates  the  confidence 
which  Christ  will  at  last  exercise  in  his 
faithful  followers,  who  will  have  even 
those  trusts  which  would  have  been  con- 
fided to  others  had  they  not  proved  un- 
faithful and  unprofitable.  Compare  Luke 
16  :  10. 

31-46.  Jesus  closes  his  discourse 
by  a  graphic  description  of  the  fi- 
NAL JUDGMENT.  In  the  two  preceding 
parables  he  had  illustrated  the  condition 
and  the  recompense  of  professed  disci- 
ples at  his  second  coming.  Now  he  pro- 
ceeds to  describe  the  final  judgment  of 
all  men.  This  is  not  a  parable  ;  for  it 
presents  literally  and  distinctly  "  the  Son 
of  Man,"  and  not  a  parabolic  character 
of  husbandman,  householder,  or  the 
like.  It  indeed  likens  the  Son  of  Man 
to  a  shepherd  in  verses  32  and  33,  but  it 
immediately  presents  him  in  his  literal 
capacity  of  ''  Kins;."  The  whole  descrip- 
tion abounds  with  living  imagery,  but 
without  any  intimation  of  a  parabolic 
similitude.  It  does  not  liken  the  king- 
dom of  heaven  or  the  judgment  to  any 
thing,  but  describes  the  latter  in  lan- 
guage not  to  be  misunderstood.  See  on 
verse  1,  and  on  ch.  13  :  3. 

31.  When.  Rather,  And  when.  Je- 
sus proceeds  to  speak  further  of  his  se- 
cond coming,  and  of  the  scenes  which 
will  follow.  Come  in  his  glory.  His 
second  and  glorious  coming,  to  which 
Jesus  had  referred  in  ch.  24  :  30,  31. 
Shall  he  sit.  As  a  King  and  Judge. 
Christ  is  Lawgiver,  King,  and  Judge, 
and  thus  combines  every  power  and  at- 
tribute of  government.  Throne  of  his 
glory.  The  throne  of  his  eternal  kinir- 
dom  and  of  infinite  majesty,  the  throne 


A.D.  80. 


MATTHEW    XXV. 


347 


32  upon  »  the  throne  of  his  glory :  and  '  before  him 
shall  be  gathered  all  nations  :  and  "  he  shall  separate 
them  one  from  another,  as  a  shepherd  divideth  his 

33  sheep  from  the  goats  :  and  he  shall  set  ''  the  sheep 
on  his  '"  right  hand,  but  the  goats  on  the  left. 

34  Then  shall  the  King  say  unto  them  on  his  right 
hand.  Come,  ye  blessed  of  my  Father,  ^  inherit  the 
kingdom  >'  prepared  for  you  from  the  foundation  of 

35  the  world  :  ^  for  I  was  an  hungered,  and  ye  gave  me 
meat :  I  was  thirsty,  and  ye  gave  me  drink  :  »  I  was 

3(}  a  stranger,  and  ye  took  me  in  :  ^  naked,  and  ye 
clothed  me  :  I  was  sick,  and  ye  visited  me  :  <^  I  was 


16;  2The8.  1.  7; 

Jude  14;  Rev.  1. 

7. 
"  Rev.  3.  21 ;    20. 

11. 
'  Ro.  14.  10-12 ;  2 

Cor.  5.  10;  Rev. 

20.  12. 
"ch.  13.  42,4,3,49; 

Ezc.  20.  ,38;   34. 

17,  20;    Mai.  3. 

18. 
'  Ps.  95.  7 ;  John 

10.  2(J-28. 
«  Ps.  45.  9 ;  110.  1 ; 

Eph.  1.  20. 
»  Ro.  8. 17 ;  1  Pet. 


of  his  glorious  power  and  righteous  judg- 
ment, Rev.  20  :  11-13;  Phil.  2  :  10, 11. 

3;i  All  nations.  All  the  natiom. 
The  whole  wt)rld.  The  people  of  every 
tribe  and  of  ull  ages.  The  judgnieut  is 
of  individuals,  as  is  evident  i'rom  all  that 
follows.  He  shall  separate.  He  shall 
divide  them  one  from  another.  All  man- 
kind are  in  character  divided  into  two 
classes.  So  shall  they  actually  be  divided 
at  the  judgment.  As  a  shepherd. 
This  brief  parabolic  language  is  itself 
an  evidence  that  the  whole  passage  is 
not  a  parable.  That  which  illustrates, 
and  that  illustrated,  can  not  both  be  pa- 
rabolic. Sheep — goats.  Sheep,  being- 
gentle  and  docile,  are  made  to  represent 
the  righteous ;  while  goats,  being  stub- 
born and  unteachabie,  represent  the 
wicked.  Compare  Rom.  2  :  7,  8,  where 
these  two  classes  are  briefly  described  by 
their  characteristics.  Sheep  and  goats 
pastured  together  in  ancient  times  (Gen. 
30 :  33),  as  they  still  do  iu  Palestine.  The 
language  seems  to  indicate  that  the  righ- 
teous and  wicked  will  continue  together 
in  the  world  till  the  judgment. 

33.  He.  The  Son  of  Man.  The  sheep 
and  goats,  which  follow,  show  that  the 
passage  is  partly  figurative.  The  verse 
partakes  more  of  the  nature  of  the  alle- 
gory than  of  the  parable.  See  on  cli.  1:5 : 
3.  The  right  hand  was  the  position 
of  honor  and  approbation.  The  left 
hand  was  the  less  honored  position  (see 
on  ch.  20  :  21),  and,  in  this  case,  indica- 
tive of  disapprobation  and  approaching 
evil. 

34.  The  King.  Christ  will  come  in 
royal  dignity  and  power,  Rom.  14  :  9; 
Rev.  10  :  16.  As  King  of  kings  he  com- 
bines in  himself  all  power — legislative, 
executive,  and  judicial.  He  is  the  King 
who  judges  and  executes,  John  5  :  32, 


23, 27;  Acts  17  :  31 ;  2  Cor.  5  :  10.  Only 
in  this  instance  does  Jesus  style  himself 
a  king.  Blessed  of  my  Father.  As 
regenerated  and  sanctitted  by  the  Spirit, 
delivered  from  the  curse  of  the  law, 
heirs  of  God,  loved  and  chosen  by  the 
Father,  Eph.  1  :  3  ;  2  Thess.  2  :  13,  14  ; 
1  Pet.  1  :  2-.5.  Inherit.  As  heirs  of 
God  and  joint-heirs  of  Christ,  Rom.  8  : 
17.  This  idea  is  the  more  striking  witti 
the  kind  invitation.  Come,  literally, 
hither,  come  hithet:  Compare  on  ch.  4  :  19- 
Kingdom.  The  state  and  place  of 
glory.  Prepared  for  you,  as  my 
chosen  people.  "  Therefore  elect  men 
are  not  chosen  iu  place  of  the  angels, 
who  sinned." — Bengel.  From  the 
foundation  of  the  world.  From  the 
beginning  of  the  world,  from  eternity. 
Compare  John  17  ;  24;  Eph.  1 :  4,  5 ;  1 
Pet.  1  :  20. 

35.  For.  The  reason  why  they  are 
thus  gloriously  rewarded.  By  their  fruits 
are  they  known ;  by  the  deeds  done  in 
the  body  are  they  judged.  By  their  deeds 
of  love  they  had  shown  their  love  to 
Christ,  and  their  faith  working  by  love, 
Gal.  5  :  6 ;  1  John  3  :  10-12.  Love  is  the 
fulfilling  of  the  law,  and  the  greatest 
grace,  ch.  22  :  37-40;  Rom.  13  :  8-10;  1 
Cor.  13  :  13 ;  Gal.  5  :  14.  The  King  enu- 
merates not  what  they  had  said,  but  what 
they  had  dmie,  James  1 :  22-24.  And  these 
deeds  were  charity,  hospitality,  benefi- 
cence, visitation,  sympathy,  and  atten- 
tion. They  required  self-denial,  and  the 
sacrifice  of  time,  property,  and  ease. 
Compare  James  1  :  27.  Gave  me 
meat.  Rather,  Gave  me  to  eat.  A 
stranger.  One  of  another  country,  a 
foreigner.  Took  me  in ;  to  your  home, 
and  as  one  of  your  family. 

36.  Visited  me ;  so  as  to  look  after 
me,  and  render  me  assistance.    The  enu- 


348 


MATTHEW    XX  Y. 


A.D.  80. 


37  in  prison,  and  ye  came  unto  me.  Then  shall  the 
righteous  answer  him,  saying,  Lord,  '^  when  saw  we 
thee  an  hungered,   and  fed  thee  /  or  thirsty,  and 

38  gave  thee  drink  ?     When  saw  we  thee  a  stranger, 

39  and  took  thee  in  i  or  naked,  and  clothed  thee  f  Or 
Avhen  saw  we  thee  sick,  or  in  prison,  and  came  unto 

40  thee?  And  the  King  shall  answer  and  say  unto 
them,  Verily  I  say  unto  you,  "^  Inasmuch  as  ye  have 
done  it  unto  one  of  the  least  of  these  '  my  brethren, 
e  ye  have  done  it  unto  me. 

41  Then  shall  he  say  also  unto  them  on  the  left  hand, 
''  Depart  from  me,  '  ve  cursed,  J  into  everlasting  lire, 

42  prepared  for  ^  the  devil  and  his  angels  :  '  for  I  was 
an  hungered,  and  ye  gave  me  no  meat :  I  was  thirsty, 

43  and  ye  gave  me  no  drink  :  I  was  a  stranger,  and  ye 
took  me  not  in  :  naked,  and  ye  clothed  me  not : 

44  sick,  and  in  prison,  and  ye  visited  me  not.  Then 
shall  they  also  answer  him,  saying,  Lord,  '"  when 
saw  we  thee  an  hungered,  or  athirst,  or  a  stranger, 
or  naked,  or  sick,  or  in  prison,  and  did  not  minister 

45  unto  thee  ?  Then  shall  he  answer  them,  saying. 
Verily  I  say  unto  you,  "  Inasmuch  as  ye  did  it  not 


1.4,9;  3.9;  Rev. 

21.  7. 
y  ch.  20.  23 ;   Mk. 

10.  40 ;  1  Cor.  2. 

9;  Eph.  1.  3,  4; 

Heb.  11.  16. 
'  Is.  58.  7;    Eze. 

18.  7 ;  Jam.  1.  27. 
•Heb.    13.    2;    3 

Joliu  5. 
'  Jam.  2.  14-16. 
'2    Tim     1.    16; 

Heb.  13.  3. 
■i  ch.  6.  3 ;  1  Chrou. 

29.  14. 
«  Ch.  10.  42 ;   Pro. 

14.   31  ;    19.   17  ; 

Mk.  9.  41 ;  Heb. 

6.  10. 
f  ch.   12.    49,    50 ; 

28.   10;   Heb.   2. 

11-15. 
e  ch.  18.  5 ;  Ac.  9. 

4,  5 ;  Eph.  5.  30. 
"  Ch.  7.  23 ;  Ps.  6. 

8;  Lk.  13.  27;  2 

Thes.  1.  9. 
i  Gal.  3.  10 ;  Heb. 

J  ch.'l3.  40,  42; 
Mk.  9.  43-48 ; 
Rev.  14.  11. 


raeration  of  sufiFerings  are  from  the  less 
to  the  greater.  Came  unto  me ;  to 
sympathize  with  me,  aad  i-elieve  my  ne- 
cessities. 

37-39.  The  righteous  are  represented 
as  replying  with  modest  self-forgetf al- 
uass  and  self-renunciatioQ.  We  are  not 
to  suppose  this  will  be  the  actual  lan- 
guage of  the  righteous  at  thj  judgment. 
The  scene  is  tlius  vividly  and  dramati- 
cally presented  in  order  to  illustrate  the 
great  truth,  that  as  they  had  treated  his 
brethren  they  had  treated  him.  At  the 
same  time  it  truthfully  portrays  the  mo- 
desty and  humility  of  the  righteous,  who 
absorbed  and  lost,  as  it  were,  in  the 
glory  and  work  of  their  Lord,  exclaim, 
"  Not  unto  us,  O  Lord;  not  unto  us,  but 
unty  thy  nam^'  give  glory,"  Ps.  11.5  :  1. 

40.  The  least— my  brethren.  The 
least  of  his  followers,  and  espeeiallj'  of 
his  messengers,  who  have  preached  the 
Gospel,  ch.  12  :  49;  28  :  10;  Heb.  2  :  11, 
1  ].  Done  it  uuto  me.  His  ministers, 
and  indeed  all  his  followers  in. the  world 
are  his  representatives.  He  shares  with 
them  trials,  afflictions,  and  persecutions, 
and  they  with  him,  ch.  10  :  40 ;  Prov. 
V.) :  17;  Heb.  4  :  15;  1  Pet.  4  :  18.  Not 
even  the  gift  of  a  cup  of  cold  water  will 
be  forgotten,  ch.  10  :  42. 

41.  Ye  cursed.   Accursed  on  account 


of  their  sins.  The  difference  of  the  lan- 
guage to  the  wicked  from  that  to  the 
righteous  (verse  34)  is  marked,  and  de- 
serves notice.  Of  my  Father,  is  not  ap- 
pended to  cursed.  The  wicked  are  con- 
demned bij  God,  but  they  are  not  his  in 
the  full  sense  that  the  righteous  are. 
"  The  everlasting  fire "  is  prepared 
not  for  i/ou,  but  for  the  dei'il  and  his 
angels,  or  demons.  See  on  ch.  4  :  24. 
There  is  an  election  unto  life,  but  not 
unto  death.  It  also  appears  from  Rev. 
20  :  10-13  that  the  Devil  will  first  be  cast 
into  hell,  after  that  the  wicked.  Neither 
is  it  here  added,  prepared  tVom  the 
foundation  of  the  world.  Neither  devils, 
nor  any  portion  of  men,  were  set  off  and 
appointed  from  eternity  a-s  reprobates. 
Everlasting  fire.  By  this  is  implied 
the  intensity  and  eternity  of  the  punish- 
ment. 

42,  43.  Let  it  be  noticed  that  only  sins 
of  omission  are  mentioned  here.  Men 
need  only  neglect  the  great  salvation  to 
insure  their  eternal  ruin,  Heb.  2  :  3. 

44.  They  also.  Their  reply,  in  some 
respects  similar  to  that  of  the  righteous, 
is  op])Osite  in  spirit  and  meaning.  Their 
self-righteousness  in  striving  to  vindi- 
cate themselves  is  vividly  presented. 
Minister.  Wait  upon,  serve.  "As  if 
they  would  always  have  been  ready  t(^ 


A.D.  30. 


MATTHEW    XXV. 


349 


to  one  of  the  least  of  these,  ye  did  it  not  to  me. 
40  And  "  these  shall  go  away  into  everlasting  punish- 
ment :  P  but  the  righteous  into  life  eternal. 


kg  Pet.  2.  4;  Jude 
6 ;  Rev.  20.  10. 

'  Am.  6.  6  ;  1  John 
3.17. 

■"  Lk.  10.  29. 


serve  him.  But  there  is  uothiug  of  the 
spirit  of  love  iu  their  assumed  readiuess ; 
only  iu  the  spirit  of  servitude  they 
would  have  waited  on  him,  had  they 
seen  him." — Lanoe. 

46.  Everlasting  punishment  — 
life  eternal.  KwrlaMing  and  denial 
are  tlie  translations  of  tlie  same  word, 
and  should  have  been  both  translated 
everlasting.  The  misery  of  the  wicked 
will  be  as  endurinj;'  and  endless  as  the 
blessedness  of  the  righteous.  The  word 
thus  translated  (aionwx)  is  used  in  the 
New  Testament  71  times,  of  which  3  re- 
fer to  the  long  indetinite  past  (Rom.  16 : 
3.5;  2  Tim.  t'  :  9;  Tit.  1  :  3),  3  to  com- 
plete eteruity  without  beginning  or  end, 
ouee  of  God,  and  once  of  the  Spirit, 
which  was  in  Christ  (Rom.  16  :  26 ;  Heb. 
9  :  14),  .51  to  the  future  happiness  of  the 
righteous,  7  to  the  future  misery  of  the 
Avicked,  and  iu  the  remaining  8  instances 
it  involves  the  idea  of  an  unending  fu- 
ture, Luke  16  :  9;  2  Cor.  4 :  18;  i  Thess. 

3  :  16;  1  Tim.  6  :  16;  Philem.  15;  Heb. 
13  :  30 ;  3  Pet.  1  :  11 ;  Rev.  14  :  6.  It  is 
the  most  expi-essive  of  endless  duration 
of  any  single  term  in  the  Greek  language. 

The  punishment  is  not  annihilation; 
for  (1)  the  word  so  translated  {kolasU) 
involves  the  idea  of  suflering  and  not  of 
annihilation.  It  is  used  twice  iu  the  Ne\^ 
Testament,  here,  and  in  1  John  4  :  18, 
where  it  is  rightly  translated  torment, 
"Fear  hath  tormeuty  The  verb  from 
which  it  is  derived  is  used  twice  (Acts 

4  :  31 ;  3  Pet.  3  :  9),  and  both  cases  ex- 
presses punitive  sufferiug.  (3)  The  con- 
necting and  explanatory  words,  everlast- 
ing fire,  everlasting  punishment,  are  deci- 
sive against  annihilation.  To  speak  of 
everlasting  annihilation  is  an  absurdity. 
The  everlastin'X  punishment  is  the  ever- 
lasting fire,  where  "they  shall  be  tor- 
mented day  and  night,  forever  and  ever," 
Rev.  20  :  10.  It  is  the  unquenchable  fire, 
where  "  their  worm  dieth  not,  and 
the  fire  is  not  quenched,"  Mark  9  :  4i 
Life  eternal.  This  is  the  opposite  of 
everlasting  punishment,  or  spiritual  and 
eternal  death.  It  is  not  merely  existence, 
but  unending  blessed  existence — the 
whole  being  in  spiritual  harmony  and 
intimate  union  with  God  forever,  with 
all  of  the  blessed  and  glorious  results. 
"  Eternal  life  "  in  this  passage  is  explain- 

30 


ed  by  the  preceding  invitation  (ver.  34), 
"  Inherit  the  kingdom  prepared  for  you." 
Compare  also  eh.  19  :  16,  21 ;  John  5  : 
I  34 ;  17  :  2,  3 ;  Rom.  8  :  6. 

Remarks. 

1.  An  outward  profession   is  impor- 
tant, but  not  enough ;  an  inward  spiri- 
tual life  is  essential  to  salvation,  vers.  1- 
4 ;  Jer.  8  :  4^9 ;  3  Cor.  13  : 5 ;  1  John  2  : 
i  19,  :^o. 

j      3.  Let  us  be  wise,  exercising  foresight 
'  in  regard  to  the  future,  and  living  in 
constant  readiness  for  eternity,  vers.  3. 
4;  ch.  7  :  '.1-27;  1  Tim.  6  :  11,  13. 

3.  The  true  and  the  false  professor 
may  not  be  distinguished  now,  the  calm 
confidence  of  the  one  from  the  false  se- 
curitj'  of  the  other;  but  the  time  is  com- 
ing when  the  distinction  will  be  clear, 
both  to  themseh'es  and  others,  vers.  5- 
12 ;  Ps.  5  :  5 ;  Prov.  1  :  29-33 ;  Mai.  3  : 
18 ;  2  Tim.  2  :  19. 

4.  The  foolish  professor  dejiends  on 
the  church,  its  external  ordinances,  and 
seeks  from  these  what  should  be  sought 
of  God,  vers.  8,  9;  Isa.  55  :  1,  6;  Acts 
4  :  13 ;  Rev.  33 :  11. 

5.  Preparation  for  another  world  is  an 
individual  work.  No  one  can  do  it  for 
another,  vers.  8-10;  Ps.  49  :  7;  Prov.  9: 
13 ;  Rom.  14  :  13. 

6.  Let  us  watch  and  be  ever  ready  to 
enter  into  the  marriage  supper  of  the 
Lamb ;  when  the  door  is  shut,  it  will  be 
too  late,  vers.  10-12;  Luke  13  :  25;  2 
Cor.  6:  2;  1  Thess.  5:6;  Heb.3:18, 19; 
Rev.  22  :  11. 

7.  God  has  bestowed  upon  men  a  di- 
versity of  talents  according  to  his  own 
sovereign  will  and  pleasure,  yet  in  ac- 
cordance with  every  man's  abilitv,  ver. 
15  ;  1  Cor.  12  :  4-11 ;  Rom.  12  :  6-8. 

8.  Our  talents  may  be  largely  increased. 
Even  those  who  have  but  few  may  turn 
them  to  a  good  account,  vers.  16,  17; 
Prov.  8  :  19-21. 

9.  Our  fidelity,  and  not  the  number  of 
our  talents,  will  determine  our  final  re- 
ward, vers.  21,  23 ;  1  Cor.  4  :  3 ;  2  Cor. 
8  :  12  ;  10  :  18  ;  2  John  8 ;  Rev.  3  :  21. 

10.  Simple  neglect  will  insure  our  con- 
demnation, vers.  24-28 ;  Heb.  2  :  3. 

11.  Self-righteousness,  pretension  to 
superior  knowledge,   and  fault-finding 


350 


MATTHEW    XXVI. 


A.D.  30. 


Jesus  announces  his  crucifixion  ;  the  Jewish  rulers  con- 
spire against  him. 

XXVI.  AND  it  came  to  pass,  when  Jesus  had 
flnished  all  these  sayings,  he  said  unto  his  disciples, 
1  Ye  know  that  after  two  days  is  the  feast  of  the 
passover,  and  the  Son  of  man  "^  is  betrayed  to  be 
crucified. 


-  Pro.   14.  31 ;   17. 

5  ;  Zee.  2.  8 ;  Ac. 

9.  5  :  Heb.  4.  15. 
"Dau.  12.  2;   Lk. 

16.  26:  John  5. 

29;     Ro.     2.     7, 

etc. ;  2  Thes.  1. 

9;  Rev.  21.  8. 
p  ch.  13.  43;  John 

3.  15, 16,  36 ;  Ro. 

5.  21 ;  6.  23. 


with  God,  are  signs  of  tlie  slothful  ser- 
vant, vers.  -24,  V!5 ;  Job.  -il  :  15 ;  Prov. 
•J6  :  1  >,  16 ;  Mai.  1  :  13. 

13.  The  wicked,  at  last,  will  be  self- 
coudeinncd,  vers.  "-26,  "27 ;  Rom.  2  :  1-3. 

13.  He  that  brings  forth  no  fruit  unto 
God  is  absolutely  unprotitable,  and  tit 
only  to  be  cast  away,  ver.  30 ;  ch.  3  :  1"2 ; 
John  15  :  6. 

14.  Christ  is.  the  judge  of  the  world, 
vers.  31,  32;  John  5  :  Xi2,  27;  Acts  10  : 
42  ;  17  :  31. 

15.  In  view  of  the  solemn  assemblage 
and  separation  at  the  judgment-seat,  let 
us  inquire  to  which  company  do  we  be- 
long, vers.  3 .',  33 ;  eh.  13  :  41,  49. 

16.  The  least  believer  is  a  child  of  God 
and  a  representative  of  Jesus  in  the 
world,  vers.  40,  4.3  ;  ch.  10  :  40-42 ;  Luke 
14  :  12-14 ;  Rom.  12  :  5,  10  ;  1  Pet.  4  :  9- 
11. 

17.  The  spirit  we  iiossess  toward 
Christ  will  be  manifested  toward  his  fol- 
lowers, vers.  34-45  ;  1  John  3  :  14 ;  4  :  20. 

18.  We  are  justilied  by  faith  alone,  yet 
it  is  a  faith  productive  of  good  deeds, 
and  which  works  by  love,  vers.  31-36 ; 
Rom.  5:1;  Eph.  2  :  8,  9;  Gal.  5:6; 
James  2  :  14,  22. 

19.  Union  with  Christ  on  earth  will 
insure  union  with  liim  in  heaven;  dis- 
union, bani^hnicul  forever,  vers.  34,  41 ; 
Isa.  1  :  28 ;  John  15  :  :3-6 ;  1  John  1  :  3 ; 
Rev.  31 :  7. 

30.  Life  and  death  aic  placed  beft)re 
us.  According  to  our  lives  on  earth  will 
be  our  conditioii  throughout  eternitv, 
ver.  46 ;  Rom.  2  :  6-10 ;  2  Thess.  1  :  t- 
10. 

CHAPTER  XXVI. 

With  the  last  chapter  Matthew  closes 
his  account  of  the  prophetical  ministry  of 
Christ.  In  this  and  the  next  following 
he  proceeds  to  the  mrrijicud  work  of 
Christ,  which  he  narrates  somewhat 
more  fully  than  either  of  the  other 
evangelists. 
■     1,  2k  Jesus  finally  and  DaFiNiTELY 


ANNOUNCES   HIS    CRUCIFIXION.       FoUUd 

only  in  Matthew. 
\.    Finished    all  these    sayings. 

Of  the  last  two  chapters.  Turning  from 
the  scenes  of  his  glory,  and  of  the  final 
judo-ment,  Jesus  directs  the  minds  of  his 
disciples  to  his  humiliation  and  sutl'er- 
ings.  The  prophetic  description  of  the 
former  was  well  lifted  to  sustain  the 
disciples  while  witnessing  llie  latter. 
His  disciples.     The  twelve. 

2.  After  two  days  is  the  feast 
of  the  Passover.  Rather,  After  two 
days  comes  the  FasHOver.  The  Jews 
reckoned  the  day  as  beginning  at  sunset. 
This  was  probably  spoken  on  Wednes- 
day (April  5th),  either  after  sunset  of 
Tuesday  or  the  following  morning. 

The  Passover  was  instituted  in  com- 
memoration of  God's  sparing  the  He- 
brews when  he  destroyed  the  tirst-born 
of  the  Egyptians.  On  the  tenth  day  of 
the  month  Abib  (Exod.  13  :  4),  or,  as  it 
was  afterward  called,  Nisan  (Esth.  3  :  7), 
answering  most  nearly  to  our  month 
of  April,  a  male  lamb  or  kid,  without 
blemish,  was  selected.  On  the  four- 
teenth day  of  Nisan,  it  was  slain  in  the 
temple,  between  the  two  evenings  of 
three  and  six  o'clock.  In  the  evening, 
the  beginning  of  the  fifteenth  day,  the 
paschal  supper  was  eaten  by  not  less 
than  ten  nor  more  than  twenty  persons. 
Bitter  herbs  and  unleavened  bread  were 
to  be  eaten  with  it,  and  all  was  done 
originally  with  haste,  standing,  with 
loins  girt,  their  feet  shod,  and  their  stiitf 
in  hand.  With  the  paschal  supper  began 
the  feast  of  unleavened  bread,  which 
lasted  seven  davs.  See  Exod.  12  :  1-20; 
Lev.  23  :  5-8 ;  Num.  9  :  1-5.  The  Jew- 
ish  year  was  reckoned  from  this  month, 
and'  John  marks  the  various  stages  of 
Christ's  public  ministrj'  by  the  Pass- 
over, John  2  :  13,  23;  4  :  45-.  5  :  1;  6  : 
4;  11  :  55. 

In  the  New  Testament,  the  word  pass- 
over  is  ajiplied  to  the  paschal  lamb  (Mark 
14  :  12 ;  Luke  22  :  7) ;  to  the  paschal  sup- 
per,  including    the  lamb  (eh.  36  :  17; 


A.D.  30. 


MATTHEW    XXVI. 


351 


•Then  assembled  together  the  chief  priests,  and   ""  oo'^j  .^f■^/^H• 
e  scribes,  and  the  elders  of  the  people,  unto  the    r  en.  17.  2a. 


the 

palace  of  the  high-priest,  who  was  called  Caiaphas; 

and  consulted  that  they  might  take  Jesus  by  subtil- 


Pi:  2.2;  John  11. 

47 ;  Ac.  4.  25. 


Mark  14  :  12,  14;  Luke  22  :  11,  15;  Heb. 
11  :  28);  and  to  the />fM(7«f//f.v^/;'t(/ of  un- 
leavened bread,  Luke  2  :  41 ;  22  :  1 ;  John 
2  :  13 ;  6  :  4,  etc.  In  Mark  14  :  1,  the 
whole  is  specitied  bj'  the  pannover  and  the 
feast  of  imleavened  bread.  Here  the  word 
refers  more  properly  to  the  whole  festi- 
\  111.  For  farther  on  the  Passover  see  on 
ver.  20. 

Is  betrayed.  Literally,  ijiven  up,  de- 
Uivrvd  into  the  power  of  another.  The 
word  in  tlie  original  does  not  necessarily 
imply  an  act  of" treachery  ;  but  is  some- 
times so  applied  by  classic  writers.  Je- 
sus now  for  the  lirst  time  foretells  the 
exact  time  of  his  crucifixion,  and  that  he 
shall  be  delivered  up  into  the  power  of 
others  for  this  purpose. 

3-5.  The  Jewish  authorities  con- 
spire TO  KILL  Jesus,  Mark  14  :  1,  2; 
Luke  22  :  1,  2. 

3.  Then.  Two  days  before  the  Pass- 
over, ver.  2.  While  Jesus  is  foretelling 
with  certainty  his  death,  the  Jewish 
Sanhedrim  are  plotting  in  uncertainty. 
Chief  priest,  scribes,  elders.  Scribes 
should  be  omitted,  according  to  the 
highest  critical  authorities.  The  San- 
he'drim,  the  highest  court  of  the  Jews. 
See  on  ch.  2  :  4.  Unto  the  palace 
of  the  high-priest.  Not;j«?rtce,  but 
court;  the  inclosed  square,  under  the 
open  sky,  around  which  the  house  was 
built.     Thus,  in  ver.  69  the  same  court 


is  meant  where  Peter  was  sitting  "  with" 
out  in  the  court,"  not  "  without  in  the 


palace,"  which  would  be  absurd.  So, 
also,  the  same  court  or  inclosed  space 
is  meant  in  Lulce  22  :  55,  where  it  is  said 
that  they  "kindled  a  tire  in  the  midst  of 
ttie  Jiall"  that  is,  "<7/e  tw«-/."  The  usual 
meeting- place  of  the  Sanhedrim  was  an 
apartment  in  one  of  the  courts  of  the 
temple,  called  Gazeth,  at  the  south-east 
corner  of  the  court  of  Israel.  In  cases 
of  emergency,  or,  as  in  this  case,  where 
great  secrecy  was  desired,  it  sat  at  the 
house  of  the  high-priest,  who  was  gene- 
rally president  of  the 'court. 

The  High-Priest  was  the  head  of 
the  priesthood  and  of  all  religious  aflairs. 
Aaron  was  the  tirst  high-priest  (Exod. 
28  :  1-38),  and  the  oflice'continued  in  his 
family  about  fifteen  centuries  ;  but  He- 
rod, and  the  Roman  governors  after 
him,  changed  the  incumbents  at  plea- 
sure, so  much  so  that  the  office  became 
almost  annual.  Compare  John  11  :  51, 
where  it  is  said  that  Caiaphas  was  high- 
priest  that  year. 

Caiaphas.  Joseph  Caiaphas  was 
high-priest  about  nine  years,  during  the 
whole  procuratorship  of  Pontius  Pilate, 
but  was  deposed  by  the  Proconsul  Vi- 
tellius  soon  after  the  removal  of  Pilate. 
He  was  son-in-law  to  Annas,  who  had 
been  formerly  the  high-priest,  and  who 
still  exerted  great  intiuence  as  father-in- 
law  of  Caiaphas,  and  is  thought  by  some 
to  have  shared  the  office  with  him  ;  the 
latter  as  actual  high-priest,  the  former  as 
president  of  the  Sanhedrim,  or  else  that 
Annas  acted  as  the  vicar  oi"  deputy  of 
Caiaphas.  Compare  Luke  3:2;  John 
18  :  13,  19,  24 ;  Acts  4  :  6. 

4.  Consulted.      They  consulted  to- 
gether.    Subtilty.     Craft,  artifice.    Je- 
sus had  overcome  them  in  argument  and 
in  his  teaching,  both  before  and  in  tlie 
view  of  the  people.     They  were  afraid 
to  undertake  it  openly,  lest  he  should  be 
rescued  by  the  people,  or  they  ^^hould  be 
still  more  humiliated  by  him  in  the  j)re- 
seuce  of  the  people.      Kill  him.      Put 
I  him  to  death  as  an  official  act. 
I     5.  Not  on  the  feast-day.     Rather, 
j  Xot  at  the  feast,  the   whole   festival   <  I: 
seven  days,  during  which  time  the  ml-  t 
multitude,  amounting  sometimes  to  tw  > 
millions,   were  gathered  at  Jcrusnlcui, 


352 


MATTHEW     XXVI. 


A.D.   30. 


5  ty,  and  kill  Am.     But  they  said,  '  Not  on  the  feast 
clay,  lest  there  be  an  uproar  among  the  people. 

The  8up})er  and  Anointing  at  Bethany. 

6  "  NOW  when  Jesus  was  in  ''  Bethany,  in  the  house 

7  of  Simon  the  leper,  there  came  unto  him  a  woman 
having  an  alabaster  box  of  very  precious  ointment, 


'  Pro.  19.  21. 


'Mk.  14.  3;  John 
11.  1,  2:  12.  3. 
ch.  ai.  17;    Ex. 
30.  23,  2ii. 


They  were  afraid  of  an  uproar  or  tumidt 
among  the  people ;  they  say  nothing  pf 
the  sacredncss  of  the  feast.  They  hoped 
to  carry  out  their  plans  the  better  after 
the  feast,  when  the  people  had  gone. 
But  this  determination  of  the  Sanhedriui 
was  changed  by  the  treacherous  pro- 
posal of  Judas,  as  will  be  presently  re- 
lated. 

6-13.  The  Supper  and  the  Anoint- 
ing AT  Bethany,  Mark  l-t :  3-9 ;  John 
12  :  2-8.  Tlie  three  evangelists  evident- 
ly relate  the  same  event,  with  merely 
the  variations  of  independent  narrators. 
Tlie  anointing  related  in  Luke  7  :  30-50 
is  altogether  ditfereat  from  this  in  time, 
place,  and  circumstances.  That  took 
place  much  earlier,  in  Galilee,  prol)ably 
in  the  vicinity  of  Naiu ;  this  at  Bethany, 
just  before  the  cruciti.^ion.  The  one  at 
the  house  of  Simon  the  Pharisee;  the 
other  at- the  house  of  Simon  the  leper. 
Tuat  both  were  named  Simon  is  not 
strange  in  a  country  where  that  name 
was  very  common.  There  were  even  two 
Sim  ins  am  >ng  the  apostles,  ch.  10  :  2,  4. 

6.  In  Bethany.  See  on  ch.  21  ;  17. 
Tlie  tiin"  of  this  supper  has  been  much 
discussed.  From  John  13  :  1  it  appears 
that  Jesus  came  to  Bethany  six  days  be- 
fore the  Passover,  on  Friday,  about  sun- 
set (see  on  ch.  21  :  1),  and  from  Luke 
21  :  37  we  learn  that  during  the  week 
Jesus  was  wont  to  spend  the  days  in  the 
city,  and  the  nights  at  or  near  Bethany. 
Hence,  the  supper  might  have  occurred 
upon  any  one  of  these  evenings.  Ac- 
cording to  John,  it  seems  more  natural 
to  place  it  about  twenty-four  hours  after 
his  arrival,  on  the  evening  of  Saturday, 
a  common  time  for  suppers.  But,  ac- 
cording to  Matthew  and  Mark,  it  would 
seem  that  it  could  not  have  occurred 
earlier  than  two  days  before  the  Pass- 
over. They  both  relate  the  supper  as 
the  occasion  which  led  to  the  treachery 
of  Judas.  The  language  in  ver.  14,  then 
went  .Tudm,  connects  his  \isit  to  the  chief 
pri.'sts  immediately  with  the  supper.  As 
the  Sauliedrim  had,  two  days  before  the 


Passover,  probably  Wethiesday  morning, 
resolved  not  to  put  Jesus  to  death  till 
after  the  feast,  this  visit  of  Judas  must 
have  occurred  later  on  Wednesday,  or 
early  on  Thursday.  The  supper,  then, 
might  have  taken  place  on  the  evening  of 
Tuesday,  after  his  ttnal  discourses  iirthe 
temple,  and  on  the  Mount  of  Olives,  or 
on  Wednesda}'  evening,  after  spending 
the  day  in  retirement  iii  Bethany.  The 
latter  seems  the  more  natm-al  conclusiun, 
when  we  remember  how  much  Jesus  did 
on  Tuesday,  and  that  Wednesday  appears 
to  have  been  spent  in  quiet  among  his 
friends.  ^  et  tlie  language.  From  tlmt 
time,  etc..  \\  ver.  14,  seems  to  imply  a 
longer  time  than  a  part  of  a  day,  and 
would  rather  incline  us  to  the  supposi- 
tion that  the  supper  occurred  Tuesday 
evening.  This,  however,  is  one  of  the 
points  that  will  never  be  certainly  set- 
tled in  this  world. 

Simon  the  leper  Who  had  pro- 
baldy  been  healed  by  Jesus.  He  wa>, 
perhaps,  a  relative  of  Lazarus,  and  a 
near  neighbor,  or  both  famiUes  may 
have  occupied  the  same  house.  Hence, 
Martha  serves  and  Lazarus  is  a  guest, 
John  12  :  2.  One  tradition  makes  him 
the  father  of  Lazarus,  another  the  hus- 
l>and  of  Mnrth.a.  This  is,  however,  all 
uncertain. 

7.  A  woman.  John  calls  her  Mary, 
the  well-known  sister  of  Martha  aiid 
Lazarus.  Matthew  and  Mark  sjjeak  in- 
definitely, as  they  make  no  special  refe- 
rence to  the  family  of  Lazarus.  The 
same  characteristics  arc  here  obsen'able 
as  in  the  incident  recorded  in  Luke  10  : 
38,  41.  Martha  serves;  Mary  comes  in 
to  be  by  her  Lord,  and  to  show  her  de- 
votion to  him. 

Alabaster.  A  A'ariety  of  gypsum, 
white  and  semi-transparent,  very  costly, 
and  used  for  making  vases  and  vials  for 
ointments.  It  was  considered  by  the 
ancients  the  best  for  preserving  them. 
Layard  found  vases  of  white  alabaster 
among  the  ruins  of  Nineveh,  which  wore 
used  for  holding  ointments  or  cosmetics. 


A.D.   30. 


MATTHEW    XXVI. 


363 


8  and  poured  it  on  his  head,  as  he  sat  at  meat.     ^  But 
when  his  disciples  saw  it^  they  had  indignation, 

9  saying.  To  what  purpose  is  this  waste  ?     For  this 
ointment  might  have  been  sold  for  much,  and  given 

10  to  tlie  poor.     When  Jesus  understood  it,  he  said 
unto  them,  Why  trouble  ye  the  woman  ?  for  she 

11  hath  wrought  a  good  work  upon  me.     y  For  ye  have 
the  poor  always  wdth  you  ;  but  ^  me  ye  have  not  al- 

12  ways.     For  in  that  she  hath  jioured  this  ointment 

13  on  my  body,  "  she  did  it  for  my  burial.      Verily  I 


^  John  12.  4,  5. 


y  ch.    25.     35-40 ; 

Deu.  15.  ll;John 

12.8. 
«  seech.  18.  20;  28. 

20 ;  John  13.  33 ; 

14.  19;  l(j.  5,  28; 

17.  11. 
«  2  Chr.  16. 14. 


The  general  shape  of  these  boxes  or 
va.ses  was  large  at  the  bottom,  with  a 
long,  narrow  neck.  It  was  probably  the 
neck  of  the  llask  which  the  woman 
broke  (Mark  14  :  3),  an  act  expressive  of 
her  feelings  that  she  would  devote  it  all 
to  her  Lord,  reserving  nothing  for  her- 
self. Ointment,  lliis  was  pure  spike- 
nard, nard  of  the  finest  quality  (Mark 
14  :  3) ;  an  aromatic  oil  or  ointment,  pro- 
bably produced  frum  the  j((/«H(rtw,s('  plant 
in  India.  The  quantity  was  a  pound, 
John  13  :  3.  Very  precious.  Very 
costly.  Poured  it  on  his  head.  A 
distinction  conferred  on  guests  of  honor, 
Luke  7  :  46.  John  says  she  anointed  his 
ftet.  She  anointed  laoth  his  head  and 
feet,  which  was  the  very  highest  honor. 
There  is  no  contradiction,  but  only  varie- 
ty of  statement  between  the  Evangelists. 
Matthew  and  Mark  notice  onlj'  the  first 
act,  anointing  the  head;  John  dwells 
upon  the  final  and  longest,  and  on  her 
])art  the  most  humble  and  devoted  act, 
the  anointing  the  feet  and  wiping  them 
with  her  hair.  See  on  vcr.  13.  As  he 
sat.  As  he  reclined  at  table  on  a  couch. 
S.  His  disciples.  The  (Im-iple-s. 
Mark  says,  Tfiere  icere  s(nne ;  but  John, 
]iointing  out  the  leader  and  instigator, 

.  says,  (hte  of  his  (Usciplt.%  Judas  Iscariot. 

I  We  have  here  a  beautiful  illustration  of 
the  independent  arid  truthful  statement 
of  the  three  Evangelists.  Judas  pro- 
bably suggested  it ;'  others  caught  up 
and  repeated  it.  Plad  indignation. 
Were  displeased.  They  had  the  feeling 
of  disapprobation,  bordering  on  resent- 
ment. 

9.  For  this  ointment.  Simply, 
For  this.  (Mnimeni  is  omitted  by  all  the 
highest  and  best  authorities.  Sold  for 
much.  Mark,  Foi-  mwe  than  three  hun- 
dred pence  or  dettaries;  that  is,  forty-five 
dollars.  Given  to  the  poor.  Under 
ordinary  circumstances  a  good  reason, 
and,  doubtless,  uttered  honestly  by  all 


except  Judas,  who  desired  the  money  for 
his  own  use  rather  than  for  the  benefit 
of  the  poor,  John  13  :  6. 

10.  When  Jesus  understood — 
Why  trouble  ye  the  uoman  ?  Ra- 
ther, And  Jems  knwchif/  it,  etc.  The 
murmuring  was  against  the  woman,  and 
the  reproof  was  intended  for  her,  pro- 
bably administered  to  her  by  Judas,  but 
not  intended  to  be  heard  by  Jesus,  who 
was  the  recipient  of  such  honor.  The 
disapprobation  of  the  disciples  would 
naturally  trouble  and  confuse  her.  But, 
Jesus  knowing  their  complainings,  and 
the  avaricious  and  thievish  spirit  of  Ju- 
das, takes  up  her  defense.  Wrought  a 
good  work.  A  work  distinguished  for 
its  moral  beauty,  fitness,  and  grace ; 
literally,  a  beaulifid  work.  He  goes  on 
in  the  nest  two  verses  to  show  why  it 
was  such  a  work. 

11.  The  poor  always— me  not 
always.  They  would  ever  have  op- 
portunities of  doing  good  to  the  poor; 
but  their  opportunity  to  honor  him 
would  be  short,  and  soon  gone.  The 
next  verse  shows  that  such  an  oppor- 
tunity would  never  again  occur. 

13.  Poured  this  ointment  on  my 
body.  Indicating  how  profusely  she 
had  poured  it  forth.  Although  the 
Evangelist  had  only  spoken  of  anoint- 
ing the  head,  his  language  here  seems  to 
intimate  that  more  than  that  had  been 
anointed.  Sec  on  vcr.  7.  She  did  it 
for  my  burial.  To  prqxire  me  for 
burial,  to  anoint  and  embalxn  my  body- 
as  if  it  were  already  dead,  and  thus  pre- 
pare it  for  the  sepulchre.  This  anoint- 
ing was  not  only  a  symbol  of  what  was 
about  to  take  place,  but  was  an  act  per- 
formed with  definite  reference  to  his 
death.  The  language  seems  to  imply  a 
motive  on  the  part  of  Mary ;  she  seems  to 
have  had  a  presentiment,  a  knowledge 
beyond  his  disciples  of  his  approaching 
death.     Her  act  of  love  and  of  faith 


354 


MATTHEW    XXVI. 


A.D.  80. 


say  unto  you,  Wheresoever  this    Gospel  shall   be 
preached  in  the  whole  world,  there  shall  also  this, 
that  this  woman  hath  done,  be  told  •>  for  a  memorial    "  l  Sam.  2. 
of  her. 

Judas  engages  to  ietray  Jesus. 

14  "  THEN  one  of  the  twelve,  called  <*  Judas  Iscariot, 
went  unto  the  chief  priests,  and  said  unto  them, 

15  "  What  will  ye  give  me,  and  I  will  deliver  him  unto 


'  Mk.  14.  10 ;  Lk. 

22.  3;  John  13. 

2,30. 
■i  ch.  10.  4. 
'  ch.  27.  3 ;    Zee. 

11.  12,  13. 


stands  out  in  striking  contrast  to  the 
avarice  of  Judas,  and  the  murmurings  of 
the  others. 

13.  Jesus  proceeds  to  confer  upon  her 
one  of  the  greatest  honors  ever  bestowed 
upon  a  mortal.  Verily,  etc.  A  solemn 
aud  authoritative  assertion.  See  on  ch. 
5:18.  This  Gospel.  The  glad  tidings 
of  salvation  through  a  dying  and  living 
Savior,  which  he  commanded  to  be 
preached  to  every  creature,  Mark  1(3 :  15. 
For  a  memorial  of  her.  Her  deed 
shall  be  immortal;  it  shall  be  held  in 
everlasting  remembrance,  and  hence  she 
shall,  on  account  of  it,  be  everywhere 
spoken  of.  It  is  remarkable  that  Mat- 
thew and  Mark,  who  give  this  prophecy, 
do  not  give  her  name,  but  John,  who 
gives  her  name,  omits  the  prophecy. 
But  her  deed  was  the  great  thing  ;  again, 
she  was  one  in  the  world's  histdiy,  the 
only  one  in  regard  to  whom  Jesus  made 
such  a  promise;  hut  her  name,  Mary, 
was  common,  and  designated  many. 
Yet  John,  in  giving  the  account,  and  re- 
vealing the  fact  that  the  woman  was 
Mary,  the  sister  of  Martha,  still  farther 
contributes  toward  making  the  know- 
ledge of  her  deed  and  person  commen- 
surate with  the  preaching  of  the  Gospel. 
Alford  sees  in  this  prophecy  a  distinct 
reference  to  the  written  records  in  which 
this  event  should  be  related. 

14-1(5.    Judas   engages    with    the 

CHIEF   PRIESTS  TO   BETRAY  JeSUS,  Mark 

14  :  10,  11 ;  Luke  33  :  3-6. 

14.  Then.  This  closely  connects  this 
act  of  Judas  with  the  supper,  and  with 
what  had  just  transpired.  Tlie  words  of 
Jesus  were  counter  to  his  own,  and,  in 
connection  with  the  high  honor  bestow- 
ed upon  Mary,  were  a  severe  reproof  to 
him.  He  must  have  felt  that,  in  the 
eyes  of  Jesus,  and,  indeed,  of  the  others, 
he  stood  in  insignificant  contrast  to  the 
tlevoted  Mary.  Stung  \vith  the  transac- 
tions and  the  words  of  the  hour,  his  e\il 
nature  was  aroused  to  thoughts  both  of 


abandoning  the  cause  of  Jesus,  and  of 
treachery.  With  a  heart  unrenewed  he 
had  not  only  been  captivated  mth  an 
idea  of  an  earthly  kingdom,  but  a  spi- 
ritual reign  and  a  suffering  Savior  were 
also  repulsive.  He  could  not  perceive 
spiritual  truth.  Hence  the  humiliation 
of  Jesus,  his  prophecies  concerning  his 
death,  his  denunciation  of  the  Jewish 
hierarchy,  all  ran  counter  to  his  feelings 
and  spirit.  He  saw  no  prospect  of 
worldly  power,  and  his  hopes  of  gain 
died  with  the  anointing  at  Bethany, "and 
the  approving  declaration  of  Jesus,  that 
it  was  anticipatory  of  his  burial.  Turn- 
ing away  from  Jesus  and  his  cause  with 
resentment  and  disappointment,  he  seeks 
to  satisfy  his  avarice  by  selling  him  to 
his  enenaies.  See  on  ch.  37  :"  3.  Is- 
cariot. M(in  of  Kariothy  probably  na- 
tive of  Karioth  of  Judah.  See  on  ch. 
10:  4. 

15.  What  Avill  ye  give  ?  The 
question  reveals  the  ruling  passion  of 
Judas.  His  offer  was  received  with  joy 
by  the  chief  pi-iests.  Luke  says,  "  They 
were  glad ;"  they  thought  that  now  they 
could  apprehend  him  privately,  without 
causing  a  tumult  among  tlie  people. 
They  covenanted  with  him.  Lite- 
rally, The)/  placed ,  that  is,  in  a  balance ; 
hence,  Tfiey  weigfied  out  to  him.  Others 
translate,  77^7/  appointed,  or  flxed  upo)i. 
the  price  for  him.  It  is  thought  that  the 
language  of  Mark  (14  :  11),  ''  They  pro- 
mised to  give  him  money,"  and  of  Luke 
(33  :  5),  "  They  covenanted  to  give  him 
money,"  favor  the  latter.  But  in  ch. 
37  :  3  we  learn  that  Judas  had  been  paid. 
The  first  translation  makes  Matthew's 
account  the  more  complete.  The  money 
could  have  been  weighed  out  to  him  at 
this  time,  and  laid  aside,  or  placed  in  the 
hands  of  another,  to  be  given  him  when 
he  fulfilled  his  engagement.  Thirty 
pieces  of  silver."  Thirty  silver  she- 
kels, the  price  of  the  life  of  a  slave 
(Exod.  31 :  33),  commonly  estimated  at 


A.D.   30. 


MATTHEW    XXVI. 


355 


you  ?     And  they  covenanted  with  him  for  '  thirty    '  comp  ch.  27.  9; 

16  pieces  of  silver.     And  from  that  time  he  sought  op-        '^'     ' '  " 
portunity  to  betray  him. 

Jesus  celebrates  the  Passover,  and  points  out  the  traitor. 

17  sNOW  the  first  day  of  the  feast  of  unleavened    ^Mk.  14.  12;  Lk 


22.  7 ;  Ex. 
1&-20. 


12.  6, 


bread   the   disciples   came   to   Jesus,   saying   unto 
him,  Where  wilt  thou  that  we  prepare  for  thee  to 

18  eat  the  passover  ?     And  he  said,  Go  into  the  city  to 
such  a  man,  and  say  unto  him.  The  Master  saith, 

''  My  time  is  at  hand ;  I  will  keep  the  passover  at   "  Jo^i"  ^2.  23 ;  13. 

19  thy  house  with   my  disciples.     And  the  disciples 

did  as  Jesus  had  appointed  them  ;  '  and  they  made    '  Ex.  12.  4-10. 
ready  the  passover. 


about  fifteen  dollars.  Thej-  were  proba- 
bly sacred  shekels,  heavier  than  the 
common  shekel,  and  hence  paid  by 
weight.  The  amount  fixed  upon  shows 
the  contempt  of  the  Sanhedrim  toward 
their  victim,  and  the  avarice  of  Judas,  1 
Tim.  6  :  10.  Thus  also  was  prophecy 
fulfilled,  Zech.  11  :  V2.  See  also  ch. 
37  :  9,  10. 

16.  From  that  time.  For  one, 
possibly,  for  nearly  two  days.  The  ex- 
pression more  naturally  implies  the 
longer  rather  than  the  shorter  time.  See 
on  ver.  6.  Sought  opportunity ;  to 
deliver  him  quietly  into  their  hands ; 
"  in  the  absence  of  the  multitude,"  Luke 
22  :  6  ;  "  how  he  might  conveniently  be- 
tray him,"  Mark  14  -^  11.  Betray  him. 
Deliver  him  up  into  their  power,  answer- 
ing to  the  deliver  him  unto  you  of  ver.  15. 
See  on  ver.  2. 

17-25.  Prepakation  and  celebra- 
tion OF  THE  Passover.  Jesus  points 
OUT  the  traitor,  Mark  14  :  12-21  ; 
Luke  32  :  7-30  ;  John  13  :  1-30. 

17.  The  first  day  of  the  feast  of 
unleavened  bread.  The  day  when 
the  pasclial  lamb  was  killed,  Mark  14  ; 
12  ;  Luke  22  :  7.  Hence  the  14tli  of 
Nisan,  occurring  this  year  on  Thursday, 
April  6th,  Exod.  12 :  18.  This  in  popular 
language  was  the  first  day  of  the  Passover, 
although  the  feast  did  not  strictly  begin 
till  the  fifteenth.  Hence  Josephus  speaks 
of  the  feast  of  imleavened  bread  last- 
ing eight  days.  On  the  14th,  the  leaven 
was  removed  and  the  unleavened  bread 
took  its  place.  Compare  Num.  28  :  KJ, 
17.  It  is  evident  from  this  verse  and 
the  references  given,  that  Jesus  observed 
the  Paschal  Supper  at  the  regular  time, 
and  not  an  anticipatory  meal,  as  some 


suppose,  twenty-four  hours  before  the 
usual  time.  See  a  discussion  of  this 
question  in  the  Harmony  of  the  Gos- 
pels by  the  author,  throughout  §  159. 
Where  i  etc.  The  point  of  this  ques- 
tion refers  to  the  plcu-e  of  the  supper, 
and  only  incidentallj'  to  the  preparation 
of  the  paschal  lamb. 

18.  Go  into  the  city.  From  Beth- 
any where  they  now  were,  into  Jerusa- 
leiia,  where  only  the  paschal  supper 
could  be  eaten.  Hence,  since  the  des- 
truction of  Jerusalem  and  of  the  tem- 
ple whci-e  only  the  pasclial  lamb  was 
slain,  the  Jews  omit  eating  the  lamb, 
and  confine  themselves  to  the  usual  feast 
of  unleavened  bread,  which  followed 
the  supper.  According  to  Luke  (22  :  8) 
the  duty  enjoined  in  this  command  was 
specially  intrusted  to  Peter  and  John. 
Such  a  man.  Jesus  does  not  men- 
tion him  by  name,  or  if  he  does,  his  dis- 
ciples do  not  know  him ;  for  his  place 
was  to  be  found  by  following  a  man 
bearing  a  pitcher  of  water,  Mark  14  :  13, 
14  ;  Luke  22  :  10.  The  Master.  The 
Teacher.  Probably  a  disciple  of  Jesus. 
Possibly  some  previous  understanding 
existed  between  them ;  but  more  proba- 
l.>ly  the  man  had  prepared  the  room  in 
advance,  as  was  common  at  that  season, 
for  the  use  of  any  who  might  need  it, 
and  Jesus  by  his  omniscience  knew  it. 
Some  very  plausibly  sui^pose  that  Jesus 
concealed  the  place  and  the  name  of  the 
individual,  so  as  to  prevent  Judas  from 
executing  his  purpose  before  the  proper 
time.  My  time ;  of  suffering  and 
death,  John  13  :  1.  It  is  not  probable 
that  either  the  householder  or  his  disci- 
ples fully  understood  his  meaning.  They 
doubtless  thought  of  his  time  of  keep- 


356 


MATTHEW     XXVI. 


A.D.   30. 


30       ''  ;Mo\v  when  th'^  even  was  come,  he  sal  down  with    '  ^k.  14.  17;  Lk. 

21  the  twelve.     And  as  they  did  eat,  he  said,  '  Verily    i  john'e.  70  71- 
I  say  unto  you,  that  one  of  you  shall  betray  me.      13.  21. 

22  And  they  were  exceeding  sorrowful,  and  began  every 

23  one  of  them  to  say  unto  him,  Lord,  is  it  I  ?     And 


ing  the  Passover.  But  identical  with 
that  was  the  time  of  Jesus  our  Passover, 
1  Cor.  .5  :  7. 

19.  The  disciples  did,  etc.  They 
went  into  the  city,  found  the  man  as 
directed,  aud  a  large  upper  room  fur- 
nished and  ready,  Mark  14  :  15.  The 
man  may  liave  prepared  it,  and  reserved 
it  uudur  a  deep  divine  impression. 
Made  ready  the  Passover,  Had 
the  lamb  slain  in  the  temple,  its  blood 
sprinkled  at  the  foot  of  the  altar,  and  its 
fat  burned  thereon,  the  bitter  herbs,  the 
bread  and  wine  prepared. 

20.  The  even  was  come.  The 
evening  which  commenced  Friday,  the 
1.5th  of  Nisan.  He  sat  down".  Re 
reclined  at  table,  according  to  the  custom 
of  eating,  witli  the  left  hand  resting 
upon  the  couch,  which  was  usually 
higher  than  the  low  table.  The  whole 
service  was  originally  performed  stand- 
ing, but  reclining  was  adopted  after  the 
Israelites  possessed  Canaan,  symbolizing 
the  rest  God  had  given  them.  Sundry 
additions  were  afterward  added.  Ac- 
cording to  the  Talmud,  compiled  in  the 
third  century  from  earlier  traditions, 
four  cups  of  the  common  red  wine  of 
the  country,  usually  mingled  with  one 
fourth  part  of  water,  were" drunk  during 
the  meal,  aud  marked  its  progress.  The 
lirst,  as  they  reclined  at  table  in  connec- 
tion witli  an  invocation  and  blessing 
vipon  the  day  and  the  wine,  correspond- 
ing with  the  cup  mentioned  in  Luke  22 : 
17.  Then  followed  washing  of  hands, 
the  bringing  in  of  unleavened  bread, 
bitter  herbs,  the  roasted  lamb,  and  a 
sauce  or  fruit-paste.  The  master  of  the 
feast  then  blessed  God  for  the  fruit  of 
the  earth  and  gave  the  explanation  re- 
specting the  Passover  prescribed  in 
Exod.  12  :  26,  27.  Psalms  113, 114  were 
then  sung,  and  the  second  cup  was 
drunk.  Then  each  kind  of  food  was 
blessed  and  eaten,  the  paschal  lamb  be- 
ing eaten  last.  A  third  cup  of  thanks- 
giving, called  the  cup  of  blessing  (com- 
pare i  Cor.  10  :  16),  for  deliverance  from 
Egj'pt  was  drunk.  Psalms  11.5-118  were 
sung  and  the  fourth  cup  drunk,  closing 
the  celebration.    Sometimes  Psalms  120- 


137  were  sung  or  repeated,  followed  by 
a  lifth  cup. 

We  may  presume  that  Jesus  observed 
the  more  ancient  manner  of  celebratiug 
the  Passover,  rather  than  that  of  the 
later  Jewish  traditions.  We  have  no  I 
evidence  that  he  used  more  than  one 
cup  at  the  Passover,  Luke  23  :  17,  IS. 
Before  the  drinking  of  this  tap,  the 
contention  among  the  twelve  (Luke  22  : 
24-30)  probably  occurred,  and  the  wash- 
ing of  the  disciples'  feet  (John  13  :  1-CO) 
immediately  after.  The  paschal  supper 
is  continued ;  the  traitor  is  pointed  out, 
who  withdraws,  and  then  the  Lord's 
Supper  is  instituted. 

The  Passover  was  both  commemora- 
tive and  typical  in  its  nature  and  design. 
It  commemorated  the  deliverance  from 
the  destroying  angel  in  Egypt,  and  typi- 
fied the  greater  deliverance  through 
Christ,  "the  lamb  of  God  that  taketh 
away  the  sin  of  the  world."  At  this 
very  feast  "Christ  our  passover  was 
sacrificed  for  us,"  1  Cor.  5  :  7. 

21.  As  they  did  eat ;  the  Passover, 
after  the  washing  of  the  disciples'  feet, 
John  13  :  11,  IS. '  Luke  (22 :  19-^3)  gives 
an  account  of  the  institution  of  the 
Lord's  Supper  before  that  of  pointing 
out  the  traitor ;  the  latter  is  but  a  pass- 
ing notice ;  the  position  of  the  former 
was  probably  decided  by  the  mention  of 
the  lirst  cup  of  wine.  Both  Matthew 
and  Mark  place  the  supper  afterward. 
Shall  betray  me.  One  of  you  will 
deliver  me  up  into  the  power  of  my 
enemies. 

22.  Exceeding  sorrowful.  Great- 
ly distressed  at  this  terrible  announce-, 
ment.  Began  every  one.  Each  one 
(Judas  of  course  excepted),  in  anxiety 
and  amazement  began  to  ask,  "  Lord,  is 
it  I?" 

23.  From  the  full  account  of  John,  we 
learn  that  Peter  beckoned  to  John,  who 
was  leaning  on  Jesus'  breast,  requesting 
him  to  ask  privately,  who  it  was  of 
whom  he  spoke.  John  did  so,  and  Je- 
sus gave  him  a  sign  by  which  he  might 
know  the  traitor  namely,  he  to  whom 
he  sliould  give  a  sop  or  morsel.  He 
that  dippeth  his  hand  with  me. 


A.D.  30. 


MATTHEW     XXVI. 


357 


he  answt'red  and  said,  '"  Pie  that  dippeth  his  hand 

24  with  me  in  the  dish,  the  same  shall  betray  me.  The 
Son  of  man  goeth  "  as  it  is  written  of  him  :  but 
"  woe  unto  that  man  by  whom  the  Son  of  man  is 
betrayed  !     It  had  been  good  for  that  man  if  he 

25  had  not  been  born.  Then  Judas,  which  betrayed 
him,  answered  and  said,  Master,  is  it  I  ?  He  said 
unto  tliem.  Thou  hast  said. 


"Ps.  41.  9;  Lk.  22. 

21 ;  John  13.  18. 
'  Ge.  3.  15 ;  V».  22 ; 

Is.  ch.  53:  Dan. 

9.  26. 
'  ch.  27.  3-5 ;  John 

17.  12;  Ac.  1.16- 

20. 


2G 


Jesus  institutes  the  LonVs  Supper.  ""Mk.  14.  22;  Lk. 

^^  22.  19;  1  Cor.  11.. 

I'  AND  as  they  were  eating,  Jesus  took  bread,  and      23-25.  • 


More  exactly.  He  that  dipped,  etc.  Per- 
><)ii.<  crften  expressed  their  afiection  to 
dllurs  by  presenting  them  with  dipped 
hrcad,  etc.  Heuce  this  act  of  Je.sus 
iniiiht  easily  be  misunderstood.  The 
ri<;ht  hand  was  used  at  the  table,  instead 
ol  spoons  aud  forks;  the  hands  being 
wa.~hed  before  and  after  eating.  We 
may  suppose  the  answer  recorded  bj' 
.Mark  (14  :  i-U)  to  have  been  first  given  ; 
then  the  sign  to  John,  while  the  several 
disciples  continued  to  ask,  "Is  it  I." 
Having  dipped  his  hand  in  the  disli  with 
Judas  and  given  him  tlie  soi>,  he  i-e]>Ues, 
*' He  that  dipped,"  etc.  In  the  dish. 
Of  sauce  prepared  of  dates,  tigs,  and  sea- 
."^oning,  which  was  of  brick  color,  repre- 
^enting  the  clay  and  brick  of  Egypt. 
Into  this  they  "dipped  their  bread  aud 
bitter  herbs.  This  pertained  to  the 
Passover,  from  wiiich  it  is  evident  the 
Lord's  Supper  had  not  commenced.  One 
(lisli  may  have  beeu  used,  hut  more 
probably  there  were  several.  Judas  was 
))robably  near  Jesus,  using  the  same 
disli.  The  language  in  Mark  14  :  18,  ~0, 
seems  to  imply  this.  The  replies  of  our 
Saviour  seem  to  have  been  better  un- 
derstood by  Judas  than  by  the  othei-s ; 
for  wlien  Judas  went  out,  no  one  appears 
to  liave  understood  the  intent  of  our 
Lord's  language  to  him,  John  13 :  28,  29. 
The  object  of  Jesus  was  not  to  expose 
the  traitor,  but  to  give  him  all  necessary 
warning  against  committing  so  terrible 
a  crime. 

24.  Goeth  as  it  is  written.  The 
Messiah  goeth  in  the  path  of  humiliation 
and  suffering  to  death,  as  it  is  written  of 
liim  in  such  prophecies  as  Isa.  53  :  4-12 ; 
Dan.  9  :  26  ;  Zech.  12  :  10 ;  13  :  7.  Woe 
unto  that  man.  Though  his  death 
was  accordint;  to  God's purpose,and fore- 
told by  ancient  prophets,  yet  his  be- 
trayer and  murderers  were  without  ex- 
cuse. Acts  2  :  22-24.     The  woe  upon  the 


traitor  points  him  out  as  an  object  both 
of  pity  and  of  wrath.  The  terrible  con- 
sequences of  his  guilt  are  unutterable : 
it  were  good  if  he  had  never  had  an  ex- 
istence. His  very  being  Mill  be  a  curse 
to  him.  The  original  is  peculiar.  It  v;e7-e 
good  for  him,  if  that  man  had  not  been 
bm-n.  As  in  the  whole  tmnsaction,  so 
here  the  language  is  pointed  in  respect 
to  Judas,  yet  general  and  somewhat  in- 
delinite  as  to  the  other  disciples. 

25.  Then  Judas.  Rather,  And  Ju- 
das. Following  this  and  other  tilings 
recorded  by  the  other  evangelists,  Ju- 
das last  of  all,  from  a  sense  of  guilt  and 
lest  he  should  be  considered  that  man, 
the  betrayer,  with  feigned  sorrow,  yet 
doubtless  somewhat  troubled,  asks, 
Master,  or  Bahbi,  is  it  1/  Notice, 
while  the  others  address  him  Lord,  ver. 
22,  Judas,  colder  aud  more  formal,  calls 
him  JRabbi,  an  honorary  title  of  a  Jewish 
teacher  or  doctor.  Thou  hast  said. 
The  object  of  the  verb,  according  to  He- 
brew idiom,  is  understood.  Thou  hast  said 
it,  it  is  as  thou  hast  said ;  a  form  of  an 
affirmative  answer  common  among  the 
Jews.  Matthew  alone  records  the  ques- 
tion of  Judas  and  the  reply  of  Jesus. 
Jesus  may  have  spoken  in  an  undertone, 
since  his  reply  seems  to  have  been  heard 
only  by  Judas  himself,  John  13 :  18.  His 
evil  nature  is  thoroughly  aroused  when 
he  finds  that  Jesus  not  only  knows  his 
treachery,  but  plainly  tells  him  of  it. 
Satan  takes  possession  of  tlie  heart  pre- 
pared to  receive  him,  and  Judas  in  bit- 
terness hastens  forth  from  the  company 
where  he  can  feel  no  longer  at  home  into 
the  congenial  darkness  without,  to  exe- 
cute his  treacherous  plan,  John  13  :  27- 
30.  Hence  he  was  not  present  at  the 
institution  of  the  Lord's  Supper.  See 
ver.  23. 

26-30.  Institution  of  the  Lord's 
Sttpper,    Mark  14  :  22-26  ;  Luke  22: 


358 


MATTHENN'     XXVI. 


A.D.  30. 


blessed  it,  and  brake  it,  and  gave  it  to  the  disciples, 
27  and  said,  Take,  eat ;  this  is  my  body.     And  he  took 


19  20.  The  supplemental  character  of 
JoWs  Gospel  e.sLplaiiis  his  silence  in  re- 
gard to  the  institution  of  this  ordniauce. 
Its  fourth  account,  though  wanting  u\ 
the  fourth  Gospel,  is  suppUed  by  Faul  in 
1  Cor.  11  :  2;i-:itJ.  . 

26.  As  they  were  eating,  ihis  is 
in  harmony  witu  tiie  suppo^^itiou  that 
Judas  was  not  present  at  the  supper.  See 
on  vers.  23,  25,  and  John  13  :  30.  The 
time  here  indicated  was  probably  very 
soon  after. 

These  words  show  that  the  supper  wa? 
instituted  while  they  still  reclined  at  the 
Passover  table;  but  they  do  not  teach 
that  the  Lord's  Supper  was  grafted  on 
the  Passover,  or  sprang  out  from  it.  The 
supper  was  not  instituted  at  the  Pass- 
over because  it  was  in  any  way  con- 
nected with  it,  but  because  the  Passover 
night  immediately  preceding  his  suffer- 
ings was  the  best  and  fittest  time  for 
its  institution.  It  wa5  entirely  distinct, 
a  new  ordinance  of  the  new  dispensa- 
tion. The  Passover  was  sacrificial,  the 
Lord's  Supper  is  not;  Christ  has  been 
otifered  once  for  all.  The  former  was 
national  and  observed  by  families,  the 
latter  is  intrusted  to  the  church,  and  is 
emphatically  a  church  ordinance.  The 
one  was  commemorative  of  a  temporal 
deliverance,  yet  pointing  to  the  great 
Paschal  Sacrifice  of  Christ ;  tlie  other 
commemorates  what  Christ  in  his  suffer- 
ings and  death  has  done  for  his  follow- 
ers, yet  points  to  him  as  a  livinac  Savior, 
absent  for  a  time,  but  who  will  come 
again  without  sin  unto  salvation. 

Took  bread.  Took  a  loaf  or  thin 
cake  of  unleavened  bread,  which  was 
.  before  him.  The  one  lortf  points  to  the 
one  body  of  Christ  which  has  been  of- 
'  ferei  uo,  and  to  the  oneiw^s  of  his  fol- 
lowers with  him,  forming  "  one  loif,  one 
bo:lv,"  I  Cor.  10  :  10,  17.  Blessed  it. 
It  is  not  in  the  original.  He  blessed 
God  and  invoked  the  divine  blessin":; 
Luke  and  Paul  sav,  he  fjave  thnnkx.  The 
two  verbs  exnlain  each  other  and  amount 
to  th3  same  thing.  The  sfivina:  thanks 
was  blessiu';  God.  and  both  were  a  bless- 
ing of  the  bread  and  a  settins:  it  anartto 
a  sacred  n-e.  Compare  eh.  14:  19  and 
note,  and  John  6  :  11.  Brake.  This 
renresented  his  body  broken  on  the 
cross,   the    wounds    and    sufferings  of 


deatli.  Hence  hreakiiuj  of  the  bread  is 
essential  to  the  true  idea.  Cutting  it  is 
a  perversion.  The  ordinance  was  even 
called,  "  the  breaking  of  bread,"  Acts 
2  :  42.  Gave  to  the  disciples.  The 
Apostles  were  the  represeutaiives  of 
that  one  body  the  churcli ;  hence  they 
alone  partooii,  because  it  was  an  ordi- 
nance of  that  one  body.  The  Lord's 
Supper  is  a  church  ordinance,  1  Cor.  11 : 
20,  33.  Take,  eat.  Signifying  not 
only  that  Jesus  is  liimself  the  spiritual 
bread  to  them,  but  also  that  they  in  re- 
ceiving and  eating  it  accept  of  him  and 
his  atonement  by  faith.  Thus  we  com- 
mune in  this  ordinance  with  Christ,  and 
through  Christ  we  indirectly  commune 
with  one  another,  1  Cor.  10 :'  16, 17.  The 
language.  Take,  eat,  as  well  as,  DrUik  ye 
rt?/,"seems  to  imply  that  Jesus  did  not 
himself  partake.  Indeed,  the  whole  ac- 
count is  in  harmony  with  such  a  view. 
There  really  conld  be  no  significance  in 
Jesus  partaking  of  that  which  repre- 
sented his  own"  body  and  blood.  They 
were  offered  for  others ;  he  himself 
needed  no  offering. 

This    is    my    body.      Luke   adds, 
"  which  is  given  for  yon ;  this  do  in  re- 
membrance of  me."     Not  literally  my 
hodif ;  for  Jesus  was  present  in  his  body, 
and  the  broken  bread  was  visibly  not  a 
part  of  it.     So  also  in  Paul's  account, 
who  declares  that  he  received  it  from 
the  Lord,  and  is  therefore  of  the  highest 
authority.     Jesus  says,  "  This  cup  is  the 
New  Testament  in  my  blood,"  1  Cor. 
11  :  35  ;    so  al-^o  Luke  22  :  20.     If  this 
broken  bread  was  literally  Christ's  body, 
I  then  "This  cnn,"  etc.  means.  This  ma- 
j  terial  cnn,  (not  the  wine  in  it),  is  the 
j  actual  New  Testament  or  covenant.    The 
i  latter  so  evidently  demands  a  figurative 
;  or  symbolic  meanino:  that  Maldonatus, 
I  the    Jesuit    commentator,   conld    meet 
I  the  difliciiltv  only  by  impiously  setting 
himself  un  asjainst  the  inspired  penman, 
and  declaring  that  Christ  never  uttered 
these  words.     The  verb  is,  in  the  ex- 
pres.=;ion,  Thix  U  my  hodn,  unon  which 
!  panists  have  laid  so  much  stress  in  ad- 
vncatinfc  the  doctrine  of  transubstantin- 
tion,  belonsrs  only  to  the  Greek  transla- 
tion of  our  Savior's  lanarnaffc,  thonsrh  it 
was  implied  in  Aramaic,  the  lane:ua<je  in 
which  our  Savior  spoke.     Similar  e.x- 


A.D.  80. 


MATTHEW    XXVI. 


359 


the  cup,  and  gave  thanks,  and  gave  it  to  them,  say- 


pressions  are,  however,  found  in  all  lan- 
truages,  and  with  no  doubtful  nieanini^. 
Thus,  Joseph  in  cxplaiuiui;-  the  dream  of 
Pharaoh  saj's,  "  The  seveii  good  kiue  are 
seven  years,"  Gen.  41  :  ao.  They  signi. 
tied  or  represented  seven  years.  So  also 
"  The  i!:ood  seed  are  the  children  of  the 
kingdom"  (ch.  V6  :  38) ;  "  that  rock  was 
Christ  "  (1  Cor.  10  :  41) ;  "  Agar  is  Mouut 
Sinai"  (Gal.  4  :  2.5),  and  many  .-iniilar  ex- 
pressions. So  also  Jesus  calls  himself  a 
door  (John  10  :  9),  a  vine  (John  15  :  1), 
a  star  (Kev.  22  :  16).  He  also  spoke  of 
the  temple  of  his  body,  John  2  :  19,  21. 
No  one  would  for  a  moment  take  such 
language  literally,  but  emblematicallj'. 
So  "the  bread  represents  his  body,  is  an 
emblem  of  it.  Or,  turning  our  minds 
from  the  verb  to  the  twothings  com- 
pared, we  may  say  that  as  Christ  is  spi- 
ritually and  figuratively  a  door,  a  star,  a 
vine,  or  a  temple,  so  his  body  is  figura- 
tively and  spiritually  the  bread  of  life. 
Thus,  in  this  part  of  the  ordinance 
Christ  is  represented  as  the  sustenance 
of  his  ])cople.  The  doctrine  of  transub- 
stantiation,  therefore,  finds  no  basis  in 
this  passage ;  it  is  contrary  to  its  plain 
meaning  as  well  as  to  common  sense. 

27.  A  cup.  Including  the  wine 
which  it  contained.  I'robalily  the  wine 
mixed  with  water,  used  at  the  Passover. 
"The  common  wine  of  Palestine  is  of 
red  color.  Such  was  the  wine  used  at 
the  sacrament,  as  it  would  seem  both 
from  the  nature  of  the  case  and  from 
the  declaration.  This  is  my  blood." — 
L.  CoLEMAX,  D.D.  Some  hold  that  it 
was  unfermented  wine,  since  nothing 
fermented  Avas  permitted  at  the  feast. 
But  of  this  there  is  wanting  proof. 
The  Jews  in  Palestine  now  use  fer- 
mented wine  at  the  feast,  but  if  any 
wine  is  found  to  be  nmning  into  ace- 
tous fermentation,  it  is  removed.  Dr. 
C.  V.  A.  Van  Dyck,  who  has  resided  for 
more  than  a  quarter  of  a  century  in 
Svria,  savs  (BibUothcca  Sacra,  vol.  xxvi.  p. 
170) :  "In  Svria, and  as  far  as  I  can  learn 
in  all  the  East,  there  is  no  wine  pre- 
served imfermcnted;  ....  they  could 
not  keep  crape-juice  or  raisin-water  un- 
fermented, if  they  "would  ;  it  would  be- 
come either  wine  or  vinegar  in  a  few 
days,  or  go  into  the  putrefactive  fer- 
mentation. ...  At  the  Passover,  only 
fermented  wine  is  used.  As  I  said  be- 
fore, there  is  no  other,  and  therefore 


they  have  no  idea  of  any  other."  Dr. 
Van  Dyck  is  decided  in  the  opinion  that 
such  a  thing  as  unfermented  wine  never 
has  been  known  in  Svria. 

According  to  the  highest  critical  au- 
thorities, this  should  read  a  cup.  But 
whether  we  have  the  definite  or  indefinite 
article,  we  must  beware  of  falling  into 
the  error  of  supposiiig  that  it  was  one  of 
the  Passover  cups.  The  wine  w\as  doubt- 
less that  used  at  the  passover;  but  it 
was  ii  cup  of  a  new  ordinance  and  of  a 
new  dispensation.  We  must  not  supjiose 
that  Jesus  slavishly  followed  the  tradi- 
tion of  the  elders  in  celebrating  the  Pass- 
over. 

Gave  thanks.  The  same  act  as  per- 
formed over  the  Ijread.  He  praised  God 
for  it,  set  it  apart  to  a  sacred  use,  there- 
by blessing  it.  Hence  it  is  called  the 
cup  of  hJessing,  1  Cor.  10  :  16.  From  the 
Greek  \erh,  eucJinrhteo,  to  give  thanks, 
the  ordinance  has  been  called  ihe  eiicha- 
risi.  So  also  it  has  been  called  ihe  com- 
ntnnicm,  because  in  it  there  is  a  com- 
munion or  partaking  emblematically  of 
the  body  and  blood  of  Christ,  1  Cor!  10: 
16,  17.  The  latter  name  is  objectiona- 
ble, becaiise  it  conveys  mere  Christian 
fellowship  too  prominently  to  most 
minds.  The  former  conveys  too  solely 
the  idea  of  a  thank-oflFering.  Better 
call  it  by  the  names  inspiration  has 
given,  either  The  breaking  of  bread  (Acts 
2  :  46),  or,  better  still,  the  more  compre- 
hensive title.  The  Lord's  Siippe?-  (1  Cor. 
11  :  20),  to  which  latter  title  the  fonner 
seems  to  have  given  waj'.  The  Romish 
names  3faxs,  and  Sigh  J/a-svs-,  the  latter 
being  sung  or  chanted,  is  without  any 
scriptural  foundation  or  authority. 

Drink  ye  all,  etc.     That  is,  Thinh- 
all  ye  of  it.     Mark  adds,  "  They  all  drank 
of  it."     The  all  is  noticeable,  as  con- 
nected with  the  cup  only  ;  the  fact  may 
be  used  against  the  popish  custom  of 
j  withholdiiig  the  cup  from  the  people. 
I  The  Apostles  were  the  representatives 
i  of  the  church  ;  the  entire  membership 
j  of  the  church  are,  therefore,  to  drink  of 
j  the  cup.     As  has  been  remarked  by  Ben- 
1  gel,  "If  one  kind  were  sufficient,  it  is 
the  cup  that  should  be  used.    The  Scrip- 
ture thus  speaks,  foreseeing  (Gal.  3  :  8) 
I  what  Rome  would  do."     In  receiving 
the  cup  we  signify  our  faith  in  the  effi- 
cacy of  that  blood  which  cleanseth  from 
all  sin,  the  acceptance  of  the  atonement 


:160 


MATTHEW    XXVI. 


A.D.  30 


28  ing,  Drink  ye  all  of  it ;  for  this  is  my  blood  of  the 
New  Testament,  which  is  shed  for  many  for  the  re- 

29  mission  of  sins.     But  *i  I  say  unto  you,  I  will  not    i  Mk.  14.  25 ;  Lk. 
drink  henceforth  of  this  fruit  of  the  vine,  ■■  until    ,  ac^io  41 
that  day  when  I  drink  it  new  with  you  in  my  Fa- 


made  and  the  redemption  procured. 
And  as  blood  !~tood  for  life  (Lev.  17  : 
11,  14),  so  we  by  faith  receive  Christ  as 
our  life,  his  life 'as  our  life.  For  a  beau- 
tiful illustration,  see  the  language  of 
our  Savior  in  John  6  :  53-.'5S. 

"28.  For.  Tlie  reason  is  now  given 
for  receiving  the  cup.  This  is  my 
blood.  This  represents  and  is  an  ein- 
iilem  of  my  blood.  Of  the  New  Tes- 
tament, or,  my  blood  of  the  covenant, 
of  the  Gospel  dispensation  (the  condi- 
tions, promises,  and  pledges  of  salva- 
tion), Jcr.  31  :  31  ;  Heb.  8  :  7-13.  In 
contrast  to  tlie  blood  of  the  old  di-jieu- 
.-ation,  of  wliicU  that  of  the  Passovor,  of 
course,  formed  a  part.  The  blood  of  tlie 
old  covenant  was  the  blood  of  lambs, 
•lives,  goats,  and  bulls,  Exod.  ~4  :  8; 
Heb.  9  :  18-32.  Tlie  blood  of  the  new 
covenant  is  the  blood  of  Christ,  of  which 
the  wine  of  the  cup  is  an  eml)lem,  Heb. 
'.t :  11,  13,  34-2iJ.  As  the  former  cove- 
nant was  made,  dedicated,  and  its  bless- 
ings secured  by  tlie  blood  of  beasts,  so 
the  latter  was  procured  and  c<tal)lished, 
and  its  blessings  secured  to  all  believers 
through  the  blood  of  Christ.  The  former 
by  '///>cf,  tlic  latter  by  the  reaUty ;  but 
l)otli  by  the  shedding  of  blood.  In  re- 
ceiving' the  cup,  therefore,  we  openly 
acce;>t  this  covenant. 

Which  is  shed.  Though  before  his 
sutferings,  yet  Jesus,  by  anticipation, 
spi-aks  of  it  as  virtually  accomplislied. 
Formally.  Great  multitudes.  In  this 
])lacc,  in  connection  with  the  Lord's 
[Supper,  mauij  are  those  to  whom  his 
:  blood  is  rendered  efficacious  through 
faith.  The  relation  of  Christ's  atone- 
ment to  all  men  is  presented  in  1  Tim. 
3  :  6,  and  similar  yjassages.  Sec  on  ch. 
•.iO  :  ■iS.  Thus,  the  wine  poured  forth  re- 
presents Clirist's  death  as  sulistitution- 
ary  for  many,  in  their  behalf,  in  their 
stead.  The  remission  of  sins.  Omit 
the  article.  In  order  to  forgiveness  of 
sins.  Bemissio/i  of  sin^  is  the  freeing  of 
one  from  the  guQt  and  consequences  of 
sin,  hence  pardon,  forgiveness.  Christ's 
death  was,  therefore,  a  sacritice,  propiti- 
atory and  expiatory  in  its  nature.  Com- 
pare Isa.  53 :  5 ;  Rom.  3 :  24,  35 ;  Eph.  1 :  7. 


,9.  I  will  not  drink  henceforth. 

Emphatic,  /  inll  in  nowise,  etc.  These 
words  he  had  uttered  at  the  Passover, 
Luke  33  :  16,  18.  He  repeats  them  at 
the  Supper.  They  are  not  inconsistent 
with  the  supposition  that  Jesus  himself 
did  not  partake  of  the  bread  and  wine 
of  the  supper.  See  on  ver.  36.  Instead 
of  saying  dctinitely  this  cup,  he  says  gene- 
rally," this  fruit  of  the  vine.  He  had 
just  previously  drank  of  it  for  the  last 
time  with  tlierii ;  now  he  takes  the  cup, 
gives  thanks,  hands  it  to  them,  com- 
manding all  to  drink,  saying  that  from 
this  time  onward  he  will  not  drink  it  till 
he  drinks  it  with  thein,  fresh  and  of  a 
ditl'erent  kind,  in  the  kingdom  of  his 
Fatlicr.  T/iis  fruit  of  the  vine,  however, 
includes  the  cup,  and  must  have  referred 
to  the  wine  in  it  as  a  beverage.  Hence 
it  is  worthy  of  notice  that,  though  he  had 
said.  This' is  mij  blood,  he  yet  si)eaks  ge- 
nerally of  the  wine  as  this  fruit  of  tlie 
vine.  "  No  change  had  taken  place. 

The  phrase  also  affords  an  argument 
against  the  use  of  the  various  forms  of 
domestic  and  adulterated  wines  at  the 
Lord's  Supper.  It  should  be  the  fruit 
of  the  vine.  Whether  it  better  be  fer- 
mented, or  unfermented,  is  a  question 
worthy  of  attention.  Although  there  is 
no  proof  that  unfermented  "wine  was 
used  at  the  Passover  (see  on  ver.  37),  yet 
it  was  more  in  accordance  ■with  its  spirit 
and  nature,  as  the  fea^^t  of  nnkaroutl 
bread.  And  in  the  Lord's  Supper  unfer- 
mented wine  is  in  the  truest  and  most 
literal  sense  the  fruit  of  the  viiif,  and  an- 
swers to  the  idea  of  fresh/iess  implied  in 
7ieii\  immediately  following.  Such  con- 
siderations, together  with  the  present 
state  of  society,  and  of  the  temperance 
question,  incline  me  to  prefer  unfer- 
mented wine  at  the  Lord's  table. 

New.  The  word  in  the  original  con- 
veys not  only  the  idea  of  freghness,hat  also 
of  a  7iew  kind,  and  of  superior  exeellence. 
Thus,  this  fruit,  etc.,  and  new,  are  in 
contrast.  Jesus  will  not  drink  of  the 
earthly  beverage,  which  is  an  emblem  of 
his  death,  tliougli  also  of  the  life  of  liis 
people;  but  he  will  drink  of  that  wliieli 
is  the  result  of  his  death,  and  whicli  all 


A.D.  30. 


MATTHEW    XXVI. 


361 


30  tiler's  kingdom.      '  And  when  they  had  sung  an 
hymn,  they  went  out  into  the  mount  of  Olives. 

Tlie  scattering  of  the  disciples  and  Petefs  denial  fore- 
told. 

31  THEN  saith  Jesus  unto  them,  *  All  ye  shall  "  be 


«  Mk.  14.  26 ;  Eph. 
5.  m ;  Col.  .3.  16. 


'  Mk.  14. 37 ;  John 
13.  36-38;  John 
16.  .32. 

"  ch.  11.  6. 


his  followers  shall  share  with  him  ;  not 
of  the  earthly  type,  but  of  the  heavenly 
reality.  Thus,  the  new  wine  poiuts  to 
the  f  elieity  of  the  glorified  state,  the  bliss 
of  eternal  life,  which  shall  be  enjoyed 
and  celebrated  at  the  marriage  supper  of 
the  Lamb.  The  cup  points  to  the  life 
given  for  his  people ;  the  new  wiue,  to 
that  gloritied  life  obtained  for  them,  Rev. 
19:  (]^9;  23:  2. 

This  verse  also  shows  that  the  ordi- 
nance not  only  looks  back  to  the  death 
of  Christ,  but  also  forward  to  the  estab- 
lishment of  his  gloritied  kingdom.  Paul 
more  exactly  defines  its  future  limit  and 
prospect  by  the  words,  till  he  come,  1  Cor. 
11 :  26.  The  ordinance  is  thus  confined 
to  the  church  during  the  absence  of  the 
Lord.  It  is  an  ordinance  of  the  garth, 
not  of  heaven.  When  he  comes  to  be 
present  with  his  gloritied  people,  they 
will  have  the  reality,  and  will  not  need 
the  emblems,  either  to  remind  them  or 
to  aid  their  faith.  Jesus  probably  now 
utters  that  memorable  discourse  and 
prayer  recorded  by  John  in  ch.  14-17. 

30.  Sung  a  hymn.  A  fitting  close  of 
the  supper.  This  is  the  only  recorded 
instance  of  singing  by  Jesus  and  his  dis- 
ciples. After  an  ordinance  emblematical 
of  his  complete  and  perfect  work,  and 
after  his  consoling  discourse  and  affec- 
tionate prayer,  in  all  of  which  he  seems 
to  have  viewed  the  work  in  its  full  ac- 
complishment, he  could  well  sing  with 
his  disciples  a  hymn  of  praise.  In  the 
original,  a  single  word  is  used,  literally 
Jiavitig  hymned,  haring  aung  hymns,  or 
praise,  or  psalm/i,  the  word  by  no  means 
limiting  it  tea  single  hymn,  or  compo- 
sition. It  is  very  commonly  supposed 
that  they  sung  or  chanted  Psalms  11.5- 
118,  which  were  said  to  be  used  at  the 
close  of  the  Passover.  Of  this,  however, 
we  have  no  means  of  determining.  The 
ordinance  is  one  of  mingled  solemnity 
and  joy. 

This  is  a  fitting  place  to  refer  to  the 
relation  between  the  two  ordinances 
Christ  has  intrusted  to  his  church.  In 
order  of  time,  Baptism  first,  the  Lord's 
Supper  after.     See  on  the  various  pas- 


sages relating  to  baptism.  In  relation  to 
individuals  and  churches,  baptism  is  the 
initial  rite,  the  Lord's  Supper  the  memo- 
rial, covenanting,  and  communing  rite  of 
those  initiated  by  baptism.  The  former 
to  individuals  separately,  and  but  once  ; 
the  latter  to  individuals  assembled  in 
church  relations,  and  oft-repeated.  The 
one  is  a  profession  of  faith,  a  putting  on 
Christ;  the  other  the  renewed  vows  and 
confession  of  the  soul  in  Christ,  and 
living  on  Christ.  Again,  baptism  points 
to  our  burial  into  Christ's  death;  the 
Lord's  Supper,  to  our  living  by  Christ's 
life.  The  former  is  a  symbol  of  our  new 
birth ;  the  latter,  of  the  sustenance  of  our 
new  life.  The  one  shows  how  we  are 
made  one  in  Christ ;  the  other,  how  we 
are  continued  one  in  him.  Thus,  in 
whatever  way  we  may  view  these  ordi- 
nances, the  former  precedes  the  latter. 
Baptism  is  in  its  nature  and  in  its  divine 
arrangement  a  prerequisite  to  the  Lord's 
Supper.  Faith,  or  a  regenerate  state, 
which  is  presupposed  by  baptism,  and 
an  orderly  walk  (2  Thess.  3  ;  6)  are  also 
prerequisites. 
The  Mount  of  Olives.     See  on  ch. 

21  :  1.  Jesus  passes  out  of  the  city, 
down  the  deep  gorge  on  the  eastern  side, 
crosses  the  Kedron,  about  where  a  small 
bridge  now  spans  the  dry  channel,  to  a 
gro\-^e  at  the  foot  of  the  Mount  of 
Olives,  named  Gethsemane,  where  he  was 
wont  to  resort  with  his  disciples,  Luke 

22  :  39 ;  John  18  :  2.  He  goes  thilher  to 
enter  upon  his  sufferings,'  and  to  be  be- 
trayed to  his  enemies. 

81-3.5.  The  scattering  of  the  dis- 
ciples AND  PeTEK'S  denial  FORE- 
TOLD, Mark  14  :  27-31 ;  Luke  22  :  39 ; 
John  18  :  1.  Compare  Luke  22  :  31-38 
and  John  13  :  31-38.  It  is  very  common- 
ly supposed  that  these  four  accounts 
refer  to  the  same  conversation.  It 
seems  very  difficult  to  reduce  them  to 
any  sort  of  harmony.  The  circumstances 
and  time  seem  to  "be  different.  The  scene 
in  Matthew  and  Mark  is  on  their  going 
out  to  the  Mount  of  Olives ;  that  in  Luke 
and  John  while  they  were  still  in  the 
upper  room.    It  seems  more  natural  and 


302 


MATTHEW    XXVI. 


A.D.  30. 


offended  because  of  me  this  night ;  for  it  is  written, 
"  '  I  will  smite  the  shepherd,  and  the  sheep  of  the 

32  flock  shall  be  scattered  abroad.'     But  after  >'  I  am 
risen  again,  ^  I  will  go  before  you  into  Galilee. 

33  Peter  answered  and  said  unto  him,  Though  all 
men  shall  be  offended  because  of  thee,  "  yet  will  I 

34  never  be  offended.     Jesus  said  unto  them,  ''  Verily 
I  say  unto  thee,  That  this  night,  before  tlie  cock 


«  Zcf.  13.  7. 

>  (11.  IG.  21;  20. 19. 

'■  oil.  -i^i.  7.  10,  l(i; 

Mk.    14.   28:    16. 

T;  John  21.  1. 
»Ps.  17.  5;  Pro  28. 

2t) ;  Piiil.  2.  3. 
"Mk.  14.  30;   Lk. 

22.  34;  Jolm  13. 


in  perfect  harmony  with  tlie  four  narra- 
tives to  suppose  that  Jesus  twice  inti- 
mated Peter's  denial ;  the  ttrst  after  the 
departure  of  Judas,  related  by  Luke  and 
John,  and  the  second  an  hour  or  two 
afterward,  as  they  were  going  to  the 
Mount  of  Olives,  related  by  Matthew  and 
Mark.  See  author's  Harmony  on  §  109. 
31.  Then.  As  they  weut  out.  AH 
ye.  The  eleven  apostles.  Offended 
because  of  me.  Literally,  Offended  in 
lite  ;  not  at  me,  but  in  nie,  as  the  occasion 
or  ground  of  their  disafl'ection  and 
doubt,  so  far  as  to  desert  liim,  ver.  5(3. 
For  it  is  written.  In  Zech.  13  :  7. 
The  quotation  which  follows  conforms 
quite  closely  to  the  Septuagint  version 
of  the  Old  Testament,  and  expresses  the 
thought  of  the  original  Hebrew.  Jesus 
quotes  this  prophecy,  thereby  intimating 
that  a  suffering  Messiah  was  in  accor- 
dance with  the  purposes  of  God,  and 
that  in  connection  with  it  his  followers 
should  be  scattered.  He  (|Uoted  it  also 
for  tlieir  sake  ;  doubtless  tliey  pondered 
it  duriug  those  days  of  darkness.  I 
win  smite.  God  is  said  to  smite  Je- 
sus, since  lie  both  permitted  and  pur- 
posed it ;  he  gave  him  to  be  smitten, 
John  3  :  16 :  Acts  2  :  ','3.  The  shep- 
herd. The  Messiah,  the  great  shepherd 
of  the  sheep  (Heb.  13  :  20),  spoken  of 
immediately  after  as  my  fellow  (Zech. 
•  13  :  7),  a  fellow-ruler,  "the  king  of 
kings,  and  an  equal,  Phil.  2  :  6.  In  Zech. 
11  ;  8-13,  it  was  foretold  that  he  should 
be  rejected  and  sold,  and  in  V2  :  10,  that 
he  should  be  pierced.  ShaU  be  scat- 
tered. A  strong  and  authoritative  as- 
sertion. Their  scattering  implied  that 
they  were  offended  in  him,  disaftccted  in 
their  faith,  discipleship,  and  thoughts  of 
him,  Luke  'H  :  t?l. 

3}.  I  will  go  before.  As  a  shep- 
herd. In  accordance  witii  the  remainder 
of  the  verse  iu  Zechariah,  "  And  I  will 
turn  mine  hand  upon  thelittleones."  It 
does  not  imply  that  he  woukl  not  appear 
to  them  previous  to  meeting  them  in 


Galilee;  but  rather  that,  rising  before 
their  return  thither,  he  would  again  col- 
lect the  flock,  and  go  before  them  to 
Galilee,  ch.  '~8  :  7,  10;  Luke  24  :  33-36. 
For  the  fulttUment  of  this  promise  see 
ch.  ^'8  :  16;  John  21  :  1 ;  1  Cor.  15  :  6. 

33.  Peter  answered.  Impulsive  and 
self-conlideut,  Peter  is  the  lirst  to  speak. 
He  speaks  not  uow,  as  frequently',  as 
spokesman  of  the  apostles,  but  for  him- 
self, arrogating  a  courage  and  devotion 
above  his  associates.  Though  all 
men.  Omit  tiieti.  Notice  the  >lrength 
of  liis  self-reliant  assertion,  T/io/i///  all 
(the  rest),  or  even  more  strongly,  all 
(every  one)  nhould  be  offended.  Jesus  had 
said,  if  lis  night;  but  he  asserts,  1  will 
never  be  offended.  Peter  had  been  be- 
fore warned  of  his  defection  and  denial, 
Luke  22  :  31-34.  The  second  warning 
arouses  him  to  the  strongest  assertion. 
His  self-sufficiency  and  arrogance  found 
an  antidote  in  his  fall,  and  seem  to  have 
been  alluded  to  by  Jesus  after  his  resur- 
rection, at  the  Sea  of  Galilee,  "Simon, 
son  of  Jonas,  lovest  thou  me  mure  than 
these  1"'  John  I'l :  2. 

34.  Jesus  replies  with  the  solemn  and 
authoritative  liesiinning,  "Verily,  I  say 
unto  you."  This  night.  As  in  verse 
31,  and  in  oitposition  to  the  J  trill  never 
of  Peter.  Before  the  cock  crow. 
A  foek,  etc.  So  in  the  (^tber  Gospels  the 
iudetinite  article  is  used,  which  is  in  har- 
mony with  the  supposed  scarcity  of  this 
fowl.  Fowls  are  very  abundant  in  the 
cast  at  the  present  day.  Later  Jewish 
writers  affimi,  though  not  always  con- 
sistent witli  themselves,  that  the  inhabi- 
tants of  Jerusalem,  and  the  priests 
everywhere,  were  forbidden  to  keep 
fowls,  because  they  scratched  up  unclean 
worms.  But  even  if  this  were  so,  the 
Roman  residents,  over  whom  the  Jews 
could  exercise  no  power,  might  keep 
them.  Mark  says,  "Before  the  cock 
crow  twice."  The  first  about  midnight ; 
the  second  about  three  o'clock.  The 
latter  more  genenilly  marked  time,  and 


A.D.   30. 


MATTHEW    XXVI. 


363 


35  crow,  thou  shalt  deny  me  thrice.     Peter  said  unto 

him,  "^  Though  I  should  die  with  thee,  yet  will  I  not    c  pro.  as.   14  ■ 
deny  thee.     Likewise  also  said  all  the  discij^les.  Cor.  10. 12. 


The  agony  in  Getlisemane. 

36  ^  THEN  Cometh  Jesus  with   them  unto  a  place 
called  Gethsemane,  and  saith  unto  the  disciples.  Sit 

37  ye  here,  while  I  go  "  and  pray  yonder.     And  he  took 
with  him  ''  Peter  and  the  two  sous  of  Zebedee,  and 


•"  Mk.  14.  32 ;  Lk. 

22.  39;  John  18. 

1. 
'  Heb.  5.  1. 
'  ch.  4.  21 ;  17.  1. 


was  the  one  meant  when  oiilj'  one  cock 
crowine",  as  here,  was  mentioned.  The 
expression,  therefore,  means  the  same  in 
both  Gospels.  Deny  me.  Deny  tliat  I 
am  your  Lord  and  Teacher,  and  tliat  you 
are,  or  ever  have  l)cen,  my  disciple  ;  dis- 
own me.  Thrice.  Emphatic  in  the  ori- 
ginal, thrice  deny  me.  Thus,  lie  who  ex- 
alted himself  the  highest  should  be 
abased  the  lowest. 

3.5.  This  reply  of  Jesus  leads  Peter  to 
make  a  still  stronger  assertion,  that  he 
would  die  with  him  rather  than  deny 
him.  In  this  Peter  showed  his  strong 
self-will  and  self-conlidenee.  The  rest 
of  the  disciples  catch  his  spirit  and 
words,  and  join  in  like  declarations. 
Such  warnings  should  have  put  Peter 
and  the  other  apostles  on  their  guard,  and 
led  them  to  depend  humbly  on  God  ;  but 
they  seem  to  have  had  the  opposite  effect 
of  arousing  their  spiritual  pi-idc,  and  a  de- 
pendence on  their  own  will  and  strength. 

36-46.  The  agony  of  Jesus  in  Geth- 
semane, ]\Iark  14  :  32-42 ;  Luke  23  :  40- 
46 ;  John  18  : 1. 

36.  Then  cometh  he.  Tlieincideut 
just  related  occurred  while  they  were  on 
their  way  to  tlie  Mount  of  Olives,  ver. 
30.  A  place  called  Gethsemane. 
This  was  a  garden,  an  orchard,  or  olive- 
yard,  according  to  John,  where  he  was 
wont  to  retire,  Luke  22  :  39.  Oeth.temane 
means  ^' oUve-2iress,^''  a  name  seemingly 
prophetic  of  Christ's  agony,  where  he 
trod  the  wine-press  alone  (Isa.  63  :  3), 
without  the  city.  Rev.  14  :  20.  It  was  just 
across  the  brook  Kedron,  about  one  half- 
mile  east  from  Jerusalem,  at  the  foot  of 
the  Mount  of  Olives.  The  modern  gar- 
den without  doubt  occupies  the  same 
site,  or  a  portion  of  it,  possibly  somewhat 
smaller,  being  an  inclosin-e  of  about  one 
third  of  an  acre,  and  surrounded  by  a  low 
wall.  In  it  are  eight  venerable  olive-trees, 
still  green  and  productive,  Itut  so  decayed 
that  heaps  of  stone  are  piled  up  against 
their  trunks  to  keep  them  from  being 


blown  down.  They  were  standing  at  the ' 
Saracenic  conquest  of  Jenisalem,  a.d. 
636,  since  the  sultan  receives  a  tax  on 
them,  fixed  at  that  time.  But  as  all  the 
trees  around  Jerusalem  were  cut  down 
by  Titus  at  the  destruction  of  Jerusa- 
lem (Josephus,  Jeivish  War,  vi.  1,  1), 
these  olive-trees  probably  sprang  from 
the  roots  of  those  standing  in  the  days 
of  our  Lord.  Thomson  (Land  and  Book, 
ii.  284)  thinks  that  the  ancient  Gethse- 
mane was  situated  in  a  secluded  vale,  se- 
veral hundred  yards  to  the  north-east  of 
the  modern  one.  There  is  much  evi- 
dence, however,  in  support  of  the  pre- 
sent locality. 

The  disciples.  Really  only  eight,  as 
the  eventsliowed,  three  being  selected  to 
go  further  with  him.  Pray.  In  regard 
to  his  sufferings,  ver.  39.  Yonder.  A 
little  further  on,  probably  in  a  more  se- 
cluded part  of  the  garden,  in  a  shady 
retreat.  Luke  says,  "About  a  stone's 
throw;"  that  is,  from  a  sling.  Luke 
makes  no  mention  of  the  separation  of 
the  three ;  the  stone's  cast  would  seem  to 
accord  better  with  the  distance  from  the 
eight  than  the  ^^foncard  a  littW^  (Mark 
14  :  3.5)  from  the  three.  It  was  now  pro- 
bably between  eleven  and  twelve  o'clock 
at  night,  and  within  two  days  of  the  full 
moon. 

37.  Peter  and  the  tAvo  sons  of  Ze- 
bedee. Peter,  James,  and  John  (Mark 
14  :  33),  who  witnessed  his  transfigura- 
tion (ch.  17  :  1),  are  selected  to  be  wit- 
nesses of,  and  sympathizers  in,  his  great 
humiliation  and  agony  in  the  garden. 
The  former  scene  was  a  preparative  for 
the  latter.  He  who  had  j^rofessed  such 
an  undying  attachment  to  Jesus,  and 
the  two  wiio  Mould  sit  on  his  right  and 
left  hand,  and  said  they  were  able  to 
drink  of  his  cu]),  ch.  20  :  20-23.  Be- 
gan to  be  sorrowful.  Here  com- 
menced the  passion,  or  sufferings  of 
Jesus,  in  the  limited  sense.  Very 
heavy.     Deeply  dejected,  burdened  iu 


364 


MATTHEW     XXVI. 


A.D.   30. 


38  began  to  be  sorrowful  and  very  heavy.  Then  saitli 
he  unto  them,  s  My  soul  is  exceeding  sorrowful, 
even  unto  death  :    tarry  ye  here,  and  ''  Avatch  with 

39  me.  And  he  went  a  li'ttie  farther,  and  fell  on  his 
face,  and  '  prayed,  saying,  "^  O  my  Father,  '  if  it  be 
possible,  "'  let  this  cup  pass  from  me  :  nevertheless 

40  "  not  as  I  will,  but  as  thou  wilt.  And  he  cometh 
unto  the  disciples,  °  and  findeth  them  asleep ;  and 
saith  unto  Peter,  What  !   could  ye  not  watch  with 


e  Ps.  69.  20 ;  Is.  53. 

3 ;  John  12.  27. 
>>  Lam.  1.  12. 
'  Mk.  14.  36: 

2:>.  42 ;  Hob; 
"  John  12.  27. 
'  Heb.   2.   10, 

9.  16.  22.  23. 
m  ch.  20.  22. 
"  ch.  6.  10;   John 

5.:30;  6.38;  Phil. 

2.  8 ;  Heb.  5.  8. 
°  Lk.  9.  32. 


Lk. 


18: 


spirit.  According  to  some,  the  word  ex- 
presses the  sorrow  of  loneliness,  wliicli 
presses  like  a  weight  of  lead  upon  the 
soul. 

38.  Then  saith  he.  The  beginning 
of  his  anguish  has  just  been  stated. 
Anotlierstepin  his  overwhelming  agonj' 
is  now  brought  to  view.  My  soul. 
Jesus  liad  a  human  soul;  and  tliis  was 
the  scene  of  his  agony.  His  emotional 
nature  was  overwhelmed  witli  sorrow. 
Exceeding  sorrowful.  Literally,  en- 
riroxed  with  grief,  shut  in,  with  sorrow 
on  every  side.  This  was  in  view  of  the 
connection  of  his  sutferings  and  deatli 
with  sin.  Even  unto  death.  Theex- 
tremest  intensity ;  deathly ;  a  little  more 
would  be  death  itself.  Compare  Ps.  18 : 
4,  5;  .5.5  :  4;  Jon.  4  ;  9.  This  language 
points  to  sufferings  in  his  human  nature. 
He  had  been  before  troubled  in  the  an- 
ticipation of  his  sufferings  (John  12  : 
27),  nov\'  he  is  overwhelmed  with  the 
sufferings  themselves.  A  body  and  soul 
untaiuted,  and  unmarred  by  sin,  must 
liave  been  capable  of  endurance  far  be- 
yond any  of  our  sinful  race.  This  en- 
durance must  have  been  far  greatly  in- 
creased by  the  connection  of  the  divine 
with  the  human.  Hence  the  .so/vow  unto 
death  was  beyond  any  thing  that  ever  has, 
or  could  be,  experienced  in  this  world 
by  any  one  of  our  fallen  race.  It  was 
beyond  all  human  conception.  He  was 
suffering  for  sinners,  in  their  place.  He 
made  their  case,  as  it  were,  his  own. 
The  horror  and  woe  of  the  lost,  and 
the  pangs  of  hell,  were  taking  hold  upon 
him,  so  far  as  it  wa<  post^ible  in  his 
state  of  innocence.  Watch  with  me. 
Keep  awake  to  keep  me  company,  and 
act  as  a  guard.  The  principal  idea  is 
that  of  companionship  and  sympathy. 
In  great  dangers  it  is  a  comfort  to  know 
that  friends  are  near  us  and  vigilant, 
even  though  unable  to  help  us. 

39.  Went  a  little  further.    Mark 
saj-s,  "Went  forward  a  little."     Thus, 


there  were  three  companies :  the  eight, 
the  three,  and  the  one.  As  the  high- 
priest  entered  the  holy  of  holies  alone,  so 
j  Jesus  must  suffer  alone.  The  disciples 
,  were  probably  as  near  to  him  as  they 
'  could  bear.  The  glory  of  the  transfigu- 
ration doubtless  iitted  the  three  to  be 
nearer  than  tlie  rest.  Fell  on  his  face 
and  prayed.  Luke  says  he  "kneeled 
down."  Doubtless  he  knelt  first,  and, 
,  as  his  agony  increased,  fell  forward,  as 
Mark  says,'  "on  the  ground."  The 
posture  was  indicative  of  his  extreme 
humiliation  and  anguish.  My  Father. 
He  prays  as  the  Son.  If  it  be  possi- 
:  ble  ;  that  God's  glory  be  respected  and 
displayed,  and  the  world's  salvation  be 
secured  without  this  sufl'ering.  This 
cup.  This  bitter  cup  of  anguish.  Cnp 
is  a  common  figure  of  Scripture,  some- 
times representing  joy  (Ps.  1(5  :  5;  23  : 
5;  116  :  13),  and  sometimes  sorrow,  Ps. 
11  :  6;  75  :  8;  Isa.  51  :  17;  Jcr.  r25  :  15; 
Rev.  16  :  9.  Not  the  cup  of  death,  but 
of  prescTit  overwhelming  anguish ;  for 
to  suppose  him  overwhelmed  with  the 
dread  of  death,  and  praying  for  its  re- 
moval, is  contrary  to  the  spirit  he  had 
ever  manifested  toward  it,  and  to  all  his 
declarations  and  prayers  concerning  it, 
John  12  :  27,  28 ;  chs.  14-17.  Not  as  I 
will.  Not  my  will,  but  thine  be  done. 
Wonderful  faith  and  resignation  com- 
bined !  The  will  of  Jesus,  who  was  both 
priest  and  victim,  is  swallowed  up  in  the 
divine  will.  As  thou  wilt  was  his  rule, 
not  only  of  action,  but  also  of  \\\\\. 
The  words  of  the  prayer  vary  sUghtlj'  in 
the  different  Evangelists,  but  with  the 
same  import. 

40.  The  disciples.  The  three.  Find- 
eth them  asleep.  Luke  says  they  were 
asleep  from  sorrow.  Saith  unto  Pe- 
ter. He  who  had  been  foremost  in  his 
Ijrofessions  and  promises.  What.  Not 
found  in  the  original.  Literally,  So 
could  ye  not,  or  coidd  ye  not  then;  were 
ye  so  unable,  not  strong  enough  ?    The 


A.D.   80. 


MATTHEW    XXVI. 


366 


41  liie  one  liour  ?  p  Watch  and  prav,  that  ye  enter  not  ■■  Mk.  14.  38:  Lk. 
into  temptation.  ^  The  spirit  indeed  /s  willing,  but  f\^^-  ^•'  *^P"- 
the  flesh  is  weak.  '  Ro.  '  r    18^25  ; 

42  He  went  away  again  the  second  time,  and  prayed,  ^''''  ^'  ^^'  *''  ^• 
saying,  O  my  Father,  if  this  cup  may  not  jjass  away 

48  from  me,  except  I  drink  it.,  tliy  wil'  In'  done.  And 
he  came  and  found  tiiem  asleep  again  :  for  their  eyes 
were  heavy. 

44  And  he  left  them,   and  went  away  again,   and 

prayed  'the  third  time,  saying  the  same  words.    '  Lk.  18. 1 ;  2  Cor. 

45  Then  cometh  he  to  liis  disciples,  and  saith  unto      ^^-  ^• 

them.  Sleep  on  now,  and  take  your  rest  :  behold,    •  ver.2;  Jno.n.  l. 
'  the  hour  is  at  hand,  and  the  Son  of  man  is  betray- 


expression  was  one  of  mingled  reproof 
unci  pity.  One  hour.  An  indetinite 
bhort  time,  ch.  9  :  'i-J;  15  :  28;  17  :  18. 
Some  find  here  an  intimation  of  the 
length  of  the  agony  of  Gethsemane. 

41.  Jesus  reenjoins  watchfulness,  with 
the  addition  of  prayer,  with  special  re- 
ference to  themselves,  that  they  might 
not  fall  under  the  power  of  temptation. 
Their  hour  of  trial  was  at  haud,  and 
they  needed  both  to  watcli  and  also 
l)ray,  for  they  needed  strength  and  grace. 
The  motive  of  the  former  injunction 
was  sympathy  with  him  ;  that  of  this  is 
tlieir  personal  preservation  and  safety. 

Spirit— flesh.  Your  higher  spiritual 
nature  is  willing,  but  your  lower  animal 
nature  is  feeble,  worn,  and  tired,  yield- 
ing to  the  exhaustive  weariness  of  anxi- 
ety and  sorrow.  This  was  a  kind  apology 
foV  their  slumbering,  yet,  at  the  !r.aine 
time,  an  incentive  for  immediate  watch- 
fulness and  prayer;  for  the  weaker  their 
tlesh,  the  more  they  needed  divine  help, 
and  to  be  on  their  guard.  Alford  and 
i^ome  others  suppose  Jesus  referred  to 
himself  also  :  "  At  that  moment  he  was 
giving  as  high  and  preeminent  examjjle 
vt  its  truth  as  the  disciples  were  afford- 
ing a  low  and  ignoble  one.  lie  in  the 
willingness  of  the  spirit — yielding  him- 
self to  the  Father's  will  to  suffer  and 
die,  but  weighed  down  by  the  weakness 
of  the  flesh ;  they  having  professed,  and 
really  having  a  willing  spirit  to.  suffer 
with"  him,  but,  even  in  the  one  hours 
watching,  overcome  by  the  burden  of 
drowsiness."  The  idea  is  beautiful  and 
tnithful,  but  the  connection  rather  con- 
tines  the  aoplication  to  the  disciples. 

42.  If  this  cup  may  not  pass. 
f«/>(  should  be  omitted,  according  to  the 
highest  critical  authorities.     If  t/dn  can 


not  pass.  The  Father  has  heard  him ; 
and,  according  to  as  thou  wilt,  the  pre- 
sent agony  must  be  endured.  Hence 
submission  is  the  prominent  idea  of  the 
second  prayer. 

43.  Returning  a  second  time,  Jesus 
finds  them  sleeping;  for  their  eyes 
were  heavy,  weired  down,  burdened 
with  drowsiness.  This  implies  that  they 
were  not  in  a  deep  but  in  a  drowsy 
sleep.  Mark  adds  that  "  they  knew  not 
what  to  answer  him." 

44.  The  third  time.  The  repetition 
shows  the  intensity  and  continuance  of 
the  agonJ^  Luke  vividly  describes  it: 
"  His  sweat  was  as  great  drops  of  blood 
falling  down  to  the  ground ;"  in  large 
drops,  probably  mingled  with  blood.  So 
Jesus  suffered  three  assaults  from  Satan 
in  the  wilderness.  Paul  also  prayed 
thrice,  2  Cor.  12  :  8.  This  has  been  er- 
roneously called  an  unanswered  prayer. 
But  it  was  answered  in  the  highest  sense. 
The  Father  heard  him  always,  John  11  : 
42.  The  agony  continued  according  to  the 
Father's  wUl ;  and  the  will  of  the  Father 
was  one  with  that  of  the  Son.  The  an- 
gel appearing  and  strengthening  him, 
(Luke  ti2  :  43),  was  also  in  answer  to  his 
prayer;  similar  to  the  Lord's  answer  to 
Paul's  repeated  petition,  2  Cor.  12  :  9. 
This  agony  also  did  pass  away,  and  in 
composure  he  gave  himself  up  to  his  be- 
trayer, and  went  calmly  to  the  hall  of 
judgment.  This  endurance  and  triumph 
over  the  agony  of  the  garden  was  a  pledge 
and  foretaste  of  full  and  final  victory. 

4.5.  Sleep  on  now.  Sleep  the  re- 
main ing  time,  and  take  your  rest!  The 
exact  meaning  of  these  words  has  been 
much  discussed.  Some  suppose  they 
were  spoken  in  mournful  irony ;  but 
such    a    view    is    decidedly  unnatural. 


366 


MATTHEW    XXVI. 


A.D.  oO. 


46  ed  into  the  hands  of  sinners.  Rise, '  let  us  be  going  : 
behold,  he  is  at  hand  that  doth  betray  me. 

Jesus  hctrayed  a/ul  made  prisoner. 

47  AND  "  while  he  yet  spake,  lo,  Judas,  one  of  the 
twelve,  came,  and  with  him  a  great  multitude  with 
swords  and  staves,  from  the  chief  priests  and  elders 


Lk.  9.  51 ;  12.  .50. 


Mk.  14.  43;  Lk. 
22.  47;  John  18. 
3;  Ac.  1.  16. 


Otliers  suppose  a  que.sti()ii,  l)o  ye  deep, 
etc.  't  whifh  is  admist<il)k'.  But  it  is  bet- 
tff  to  take  them  with  Aars  ( liih.  World, 
Oct.,  1895,  p.  297 f.)  as  an  exclauiation 
of  pain  or  grief:  iS'o  then  you  nrc  sleeping 
and  taking  rest!  a  .striking  eontra.-it  to  the 
conflict  through  which  he  had  passed, 
and  to  his  previous exliortation,"  Watch 
and  pray."  This  rcndfring  avoids 
sonie  objections  to  otiier  translations. 
The  hour.  Of  his  sutt'eriiigs  })y  the 
hands  of  men.  Is  betrayed.  iSofaras 
the  act  of  Judas  was  concerned, and  to  the 
mind  of  Jesus,  who  beht-ld  the  whole  as 
actually  accomplished.  Hands  of  sin- 
ners. The  Jews  and  the  Gentiles,  lie 
was  beti-ayed  by  Judas,  and  delivered  up 
to  the  Jewish  rulers,  and  by  them  be- 
trayed and  delivered  up  to  the  Roman 
authorities,  ch.  20  :  18,  19. 

46.  Rise.  Awake,  arise.  The  word 
in  the  original  includes  the  idea  of  rous- 
ing from  sleep.  Not  to  escape  danger, 
but  to  meet  it.  Behold,  he  is  at 
hand.  Look,  see,  he  is  at  hand.  The 
whole  verse  is  a  vivid  picture  of  great 
earnestness  and  haste.  "As  I  sat  be- 
neath the  olives,  and  observed  how  very 
near  the  city  was,  with  what  perfect  ease 
a  person  could  survey  at  a  glance  the  en- 
tire length  of  the  eastern  Vail,  and  the 
slope  of  the  hill  toward  the  valley,  I 
could  not  divest  myself  of  the  impres- 
sion that  this  local  peculiarity  should  be 
allowed  to  explain  a  passage"  in  the  ac- 
count of  our  Savior's  apprehension. 
Every  one  must  have  noticed  something 
abrupt  in  his  summons  to  the  disciples : 
'Arise,  let  us  be  going ;  see,  he  is  at  hand 
that  doth  betray  me,'  Matt.  26  :  46.  It 
is  not  improbable  that  his  watchful  eye 
at  that  moment  caught  sight  of  Judas 
and  his  accomplices,  as  they  issued  from 
one  of  the  eastern  gates,  or  turned 
round  the  northern  or  southern  comer 
of  the  walls,  in  order  to  descend  into 
the  vallev.  Even  if  the  night  was  dark, 
he  could  have  seen  the  torches  which 
they  carried,"  John  18  :  3.— Dr.  Hack- 
jiTT,  Scripture  lllustrcUions,  p.  266. 


47-56.  Jesus  is  betrayed  and  madk 
PRISONER,  Mark  14  :  4:3-52;  Luke  22  : 

,  47-53 ;  John  IS  :  2-12. 

47.  While  he  yet  spake.  While  he 
was  yet  speaking.  He  had  probably 
roused   the   three   disciples   from   their 

I  slumbers,  and  rejoined  the  remaining 
eight,  possibly  saying  similar  words  to 
them  ;  the  words  in  "Luke  22  :  46  may 
have  been  said  to  all ;  but  iinmediately, 
as  Murk  .^ays,  eometh  the  betrayer.  Ju- 

I  das,  one  of  the  twelve.    Thus  styled 

}  by  Mark,  and  Luke  also,  pointing  hint 
out  not  only  as  one  of  the  apostles,  but 

I  also  as  the  apostolic  criminal,  whose 
crime  and  guilt  were  the  more  aggravated 

;  by  the  position  he  had  held,  and  the 
knowledge  and  intimacy  he  had  enjoyed 
with  Jesus.  A  great  multitude.  Tiiis 
consisted,  tirst,  of  the  band  (John  18  : 
3, 12),  or  Roman  cohort,  which,  consist- 
ing of  300  to  600  men,  was  quartered  in 
the  tower  of  Antonia,  overlooking  the 
temple,  and  ever  ready  to  put  down  any 
tumult  or  arrest  any  disturber.  Proba- 
bly so  much  of  the  band  as  could  be 
spared  was  present.  Then  there  were 
the  atpfains  of  the  temple  (Luke  22  :  52), 
with  theirmen,  who  guarded  the  temple 
and  kept  order.  Also,  some  of  the  chief 
]jriexts  and  elders  (Luke  22  :  52);  and 
finally  their  servanto,  such  as  Malchus 
(John  18  :  10),  and  others,  who  had  been 
commissioned  t.v  the  Jewish  authorities. 
With  swords  and  staves.  Swords 
and  stii-ks,  or  clubs.     The  swords  were  in 


Roman  Swords. 

the  hands  of  the  soldiers ;  the  staves,  or 
clubs,  were  probably  in  the  hands  of  the 
guards  of  the  temple,  and  of  other?. 
According  to  John,  they  also  had  torche- 


.D.  30. 


MATTHEW     XXVI. 


367 


48  of  the  people.  Now  he  that  betrayed  him  gave 
tliem  a  sign,  saying,  Whomsoever  I  shall  kiss,  that 

41)  same  is  he  :  hold  him  fast.  And  forthwith  he  came 
to  Jesus,  and  said,  "  Hail,  Master  !   and  kissed  him. 

50  And  Jesus  said  unto  him,  >'  Friend,  wherefore  art 
thou  come?     Then  came  they,  and  laid  hands  on   'P8-41.  9;  55.  13 

51  Jesus,  and  took  him.     And,  behold,  ^  one  of  them    t  John  18. 10. 
which  were  with  Jesus  stretched  out  his  hand,  and 

drew  his  sword,  and  struck  a  servant  of  the  high- 


2  Sam.  20.  9,  10; 
Ps.  55.  21;  Pro. 
27.6. 


and  lamps,  which,  notwithstanding  the 
nioonlioht,  they  might  need  to  search 
the  shady  retreats  inthe  garden,  and  the 
dark  caverns  of  tlic  valley  of  tlie  Ke- 
dron.  From  the  chief  priests  and 
elders.  The  Jewish  Sanliedrim,  wlio 
liad  obtained  the  soldiers,  and  sent  them 
with  their  servants  and  others,  under 
the  Icadersliip  of  Judas. 

48.  Hold  him  fast.  Seize  him, 
liold  him  fast.  Judas  was  afraid  that  Je- 
sus might  escape,  as  he  had  done  before, 
Luke  4  :  30;  John  8  :  .59;  10  :  39. 

49.  Forthwith  he  came.  Probably 
a  little  in  advance  of  the  multitude.  Je- 
sus, a  little  in  advance  of  his  disciples, 
is  met  by  Judas,  leading  his  enemies; 
one  at  the  head  of  a  peaceful,  the  other 
of  a  warlike  and  inimical  baud.  At  this 
point  comes  in  the  account  of  John  18 : 
4-9.  Jesus  advances  to  meet  them ;  in 
awe  they  start  backward,  and  fall  to  the 
ground.  Thus  he  shows  that  though  he 
has  power  to  retain  his  life,  he  willingly 
lays  it  down.  At  the  same  time  he  en- 
courages the  drooping  hope  of  his  dis- 
ciples^ and  insures  their  safety  from  the 
public  authorities. 

Although  Jesus  discovered  himself  to 
them  (John  18  :  5-8),  yet  Judas  must 
give  the  signal  agreed  upon  in  order  that 
the  ofHcers  might  take  him.  It  was 
night  also ;  and  many  of  them  were  pro- 
Imbly  not  acquainted  with  Jesus,  and 
none  so  well  as  Judas.  Hail,  Mas- 
ter. Hail,  Habhi,  as  in  ver.  25.  Hail  is 
tlie  translation  of  a  common  term  of 
sajutation,  meaning,  Joy  to  thee.  Kissed 
him.  Kisi^ed  him  tenderly.  The  verb 
here  is  a  compound  of  the  one  trans- 
lated kiss  in  the  preceding  verse,  and  de- 
notes that  he  not  only  gave  the  sign,  but 
also  that  the  act  was  performed  in  a  ten- 
der and  affectionate  manner,  thus  adding 
to  his  guilt  the  sin  of  affectation  and  hy- 
pocrisy. We  know  not  which  to  admire 
or  contemn  the  most,  Judas  giving  or 
Jesus  receiving  the  kiss.     In  Judas  we 


iudeed  see  the  depth  of  baseness,  and  in 
Jesus  the  height  of  endurance. 

50.  Friend.  A  term  of  respectful, 
but  not  always  of  affectionate  address, 
meaning  comrade,  coinpaidon.  See  on 
ell.  JO  :  13.  Wherefore  art  thou 
come?  The  Greek  pronoun  is  not  an 
interrogative  but  a  relative.  Hence 
some  verb  and  antecedent  need  be  sup- 
plied, as,  What  is  that  for  ivMch  thou 
art  come  f  The  Revised  version  renders, 
"  Do  that  for  which  thou  art  come." 
But  either  rendering  implies  our  Lord's 
knowledge  of  what  Judas  was  doing ; 
and  we  may  render :  "  I  know  for  what 
thou  art  come."  The  question  by  Luke 
naturally  follows,  "  Betrayest  thou  the 
Son  of  Man  with  a  kiss?  "  And  Jesus 
had  previously  said  (.Tohn  13  :  27), 
"  What  thou  doest,  do  quickly." 

Some  would  insert  John  18  :  4-9  here. 
It  is  admissible,  but  it  seems  more  natu- 
ral and  more  accordant  with  all  the  cir- 
cumstances to  place  it  as  above. 

Then  came  they.  When  the  signal 
was  given.  Laid  hands  on  Jesus. 
Laid  hold  of  Jesus,  so  as  to  apprehend 
and  secure  him.  And  took  hira.  Ra- 
ther, Secured  him,  held  him  fast,  as  the 
word  is  translated  in  ^•er.  48. 

51.  One  of  them.  Peter,  John  18 : 
10.  Prudence  quite  likely  led  the  first 
three  Evangelists  to  omit  the  name  of 
Peter,  in  order  to  shield  him  from  any 
odium  or  violence  which  might  arise 
from  giving  his  name.  As  Jesus  healed 
the  ear  (Luke  22 :  51),  Peter  was  not  then 
apprehended;  and  although  beseems  to 
have  been  recogiaized  in  the  palace  of  the 
high-priest  by  a  kinsman  of  the  servant 
who  received  the  injury  (Jolm  18  :  26), 
yet  his  name  may  have  been  unknown, 
and  he  was  probtibly  lost  sight  of  as  the 
perpetrator.  But  John,  who  wrote  after 
the  death  of  Peter,  supplements  the 
other  accounts  bj'  giving  his  name. 

Sword.  Two  swords  were  in  the 
hands   of  tlie   disciples  (Luke  22  :  88), 


368 


MATTHEW    XXVI. 


A.D.   30. 


53  priest's,  and  smote  off  his  ear.  Tlien  said  Jesus 
unto  him,  "  Put  up  again  thy  sword  into  his  place  : 
''  for  all  they  that  take  the  sword  shall  perish  with 

53  the  sword.  Thinkest  thou  that  I  can  not  now  pray 
to  my  Father,  and  he  shall  presently  give  me  "^  more 

54  than  twelve  legions  of  angels  ?  But  how  then  shall 
the  Scriptures  be  fulfilled,  ^  that  thus  it  must  be  ? 

55  In  that  same  hour  said  Jesus  to  the  multitudes, 
Are  ye  come  out  as  against  a  thief  with  swords  and 


>  ch.  5.  39 ;  Ro.  12. 

19 ;  1  Thes.  b.  15  ; 

1  Pet.  2.  21-2:3. 
>■  Ge.  9.  6 ;  Ps.  55. 

23 ;  Eze.  35.  5, 6 ; 

Rev.  13.  10. 
■^  2  Ki.  6.  17 ;  Dan. 

7.  10. 
<•  ver.  24 ;  Is.  53.  7, 

etc. ;  Lk.  24.  25, 

44,46. 


and  more  than  one  were  proposing  to 
resist  (Luke  2:3  :  49);  for  they  ask,  | 
"  Lord,  shall  we  smite  with  the  sword  ?"  ; 
And  before  the  answer  was  given,  Peter, 
in  aeeordance  with  his  impetuous  na- 
ture, and  doubtless  emboldened  by  the 
supernatural  awe  which  Jesus  had  just 
previously  exerted  on  the  multitude, 
drew  his  sword,  and  commenced  the 
conflict,  not  doubting  the  power  of  Je- 
sus to  give  the  victory.  A  servant  of 
the  high-priest.  Rather,  The  sermut, 
who  was  well-known,  namelv,  Malchus, 
.Tohn  18  :  10.  The tirst  three  Evangelists 
may  have  omitted  his  name,  either  be- 
eaiHc  he  was  well-known  (and  he  may 
liave  become  a  disciple)  or  from  pru- 
dential considerations.  Smote  off"  his 
ear.  Sinu-k  off,  took  off,  his  right  ear, 
Lulve  23  :  .50.  "  The  servant  mav  have 
been  stepping  forward,  as  Dr.  Haeliett 
remarks,  to  handcuff  or  pinion  Jesu-^. 
The  blow  was  doubtless  aimed  at  his 
head;  perhaps  the  power  of  Jesus  pre- 
vented a  fatal  stroke. 

52.  Jcius  at  once  touches  the  ear  and 
heals  it.  He  now  rebulves  Peter,  and 
teaches  him  that  his  submission  is  vol- 
untary and  in  fulflllment  of  Scripture. 
Thy' sword— his  place.  Into  its 
sheath,  John  18  :  11.  The  sword  was 
foreign  to  his  kingdom.  In  that  king- 
dom its  place  is  the  sheath.  Unsheath- 
ed, its  place  is  in  the  hands  of  the  min- 
ister of  civil  authority,  who  is  an 
avenger  for  wrath  to  him  that  does  evil, 
Rom  13  :  4.  All  they  that  take 
the  sword,  etc.  By  taking  the  sword 
they  usurp  God's  place,  whosays,  "Ven- 
geance is  mine,  I  will  repay,"  Rom.  12  : 
19.  The  whole  sentence  expresses  a  ' 
general  principle.  They  who  resort  to 
the  sword  must  expect  the  sword. 
Christ's  kingdom  is  not  to  be  extended 
by  violence  or  force ;  and  they  who  use 
it  for  that  purpose  must  expect  the  con- 
sequences, external  defeat  and  death. 
This  applies  to  the  true  followers  of 


Christ,  who  have  ever  been  compara- 
tively weak,  and  not  to  worldly  hie- 
rarchies, which  are  evidently  not  of  that 
kingdom  which  is  not  of  this  world. 
Some,  with  much  reason,  regard  this 
language  as  an  authoritative  principle 
or  command,  a  repetition  of  Gen.  9  :  6, 
that  the  murderer  shall  be  punished  with 
death.  Compare  Rev.  13  :  10.  John 
adds  that  Jesus  further  said,  "The  cup 
that  my  Father  hath  given  me,  shall  I 
not  drink  it  V" 

53.  Thinkest  thou?  Literally,  Or 
thinkest  thouf  Or,  Do  you  suppose"  tlw*' 
I  need  human  aid  ?  Can  not  pray,  etc 
That  I  have  lost  my  power  in  prayer, 
and  yield  submissively  because  com- 
pelled to  do  so  ?  Presently  give  me. 
Presently,  not  in  the  orisinal.  Literally, 
will  place  beside  me,  will  send,  furnish. 
Twelve  legions.  One  to  each,  liim- 
self  and  the  eleven.  A  legion  consisted 
of  about  six  thousand.  Twelve  legions 
seem  to  represent  an  indefinitely  large 
and  overwhelming  number  in  contrast 
to  the  com]iaratively  small  number  of 
those  arresting  him,  and  the  very  small 
and  insignificant  number  of  those  dis- 
ciples who  would  defend  him.  Angels. 
Not  mere  men,  such  as  the  Roman  sol- 
diers, or  Peter  and  the  other  Apostles. 

51.  But.  Not  in  the  original.  How 
then,  etc.,  if  I  should  now  call  these  to 
my  aid,  acting  as  Judge  with  myriads  of 
angels  (Jude  14,  15),  and  not  as  a  pro- 
pitiatory and  suffering  Savior?  Thus 
it  must  be.  The  Scriptures  must  be 
fulfilled  (Ps.  22  :  1 ;  Isa.  .53  :  7-12;  Dan. 
9  :  26  ;  Zech.  13  :  7),  and  they  can  not 
be  broken,  John  10  :  3.5.  And  back  of 
tliem  were  the  counsel  and  plan  of  God 
for  the  salvation  of  sinners,  which  find 
expression  in  his  word,  1  Pet.  1 :  19,  20 ; 
Rev.  13  :  8. 

55.  In  that  same  hour.  Rather, 
In  that  hour,  at  t'^at  tim'^  when  seized 
and  boxmd.  To  the  multitudes.  Es- 
pecially to  their  leaders,  the  chief  priests, 


A.D.  30. 


MATTHEW    XXVI. 


369 


staves  for  to  take  me  ?    •=  I  sat  dailj-  with  you  teach- 

56  ing  in  the  temple,  and  ye  laid  no  hold  on  me.  But 
all  this  was  done,  that  the  ''  Scriptures  of  the  pro- 
phets might  be  fulfilled.  Then  s  all  the  disciples 
forsook  him,  and  fled. 

Jesics  before  Caiajjhas  and  the  Sanhedrim. 

57  ''  AND  they  that  had  laid  hold  on  Jesus  led  him 
away  to  Caiaphas  the  high-priest,  where  the  scribes 
and  the  elders  were  assembled. 


•Mk.  12.35;  John 

8.2. 
'  vtr.  54 ;  Lam.  4. 

20 ;  Dan.  9.  26. 
E  ver.  31 ;  John  16. 

32 ;  18.  15. 


"  Mk.  14.  .53;  Lk. 
22.  .54;  John  18. 
13,24. 


captains  of  tlic  temple  and  elder?,  Luke 
22  :  53.  Against  a  thief.  In  tlie 
original  a  rubber,  a  plunderer,  one  wlio 
is  more  than  a  thief.  Such  an  array  of 
force  and  weapons  would  be  a  becoming 
preparation  against  a  notorious  robber 
like  Barabbas.  Staves.  See  ver.  47. 
I  sat.  The  posture  of  teaching,  ch.  5  : 
1.  The  furthest  remote  from  the  cha- 
racter of  a  robber.  Daily.  During 
that  week,  and  at  other  times  and  pre- 
vious festivals.  He  had  often  been  with 
them  and  among  tliem,  and  that  by  clay  ; 
their  assault  was  secretly  contrived  and 
by  night.  In  the  temple.  Within 
the  courts  of  its  sacred  inclosiu'e.  Laid 
no  hold  on  me.  As  they  had  oppor- 
tunity. Your  present  violence  is  needless, 
and  proves  your  malignity  and  moral 
weakness.  Jesus  then  adds  (Luke  23 :  53) 
the  reason  of  their  present  success  and 
of  his  quiet  submission,  "  This  is  your 
hoiir  and  the  power  of  darkness." 

56.  But  all  this  was  done.  This 
is  a  continuation  of  what  Jesus  says, 
•which  becomes  more  evident  from  a  cor- 
rect translation,  But  all  this  ha.^  been 
done ;  the  i^eizhMx  and  binding  him,  etc., 
Mark  14  :  49.  That  the  Scriptures, 
etc.     See  on  ver.  54. 

Then.  When  they  saw  him  arrested 
and  hound,  and  learned  from  his  words 
that  h''  did  not  int'-nd  to  deliver  him- 
self. Forsook  him  and  fled.  All, 
a  little  before,  liad  declared  their  readi- 
ness to  even  die  with  him  (ver.  35) ; 
but  now  all,  panic-stricken,  desert  him. 
Peter  and  John,  however,  did  not  flee  far, 
but  follow  at  a  safe  distance,  John  IS :  15. 

More  faithful  and  courageous  than  the 
eleven  was  a  young  man  (Mark  14  :  51, 
53),  supposed  to  be  Mark,  who  now  fol- 
lowed Jesus,  and  barely  escaped  appre- 
hension and  violence.  Nicodemus  and 
Joseph  of  Arimathea  a  little  later  also 
took  a  more  decided  stand  than  they, 
John  19  :  38,  39. 


57-68.  Jescs  before  Caiaphas  and 
THE  Sanhedrim,  tried  and  con- 
demned, Mark  14  :  53-65  ;  Luke  22  : 
54,  63-65  ;  John  18  :  24.  John  relates 
that  they  led  him  first  to  Annas,  who, 
after  having  been  high-priest  for  several 
years,  had  been  deposed,  but  who  was 
still  the  legitimate  high-priest  according 
to  the  law  of  Moses  (the  office  being  for 
life.  Num.  20  :  28  ;  35  :  25),  and  may 
have  been  so  regarded  by  the  Jews.  Be- 
fore him  he  received  an'informal  exami- 
nation (John  18  :  12-14),  and  then,  in 
order  to  have  him  officiiilly  tried  and 
condemned  in  the  eye  of  "the  Roman 
law,  he  is  sent  to  Caiaphas.  Annas  ap- 
pears to  have  possessed  vast  influence, 
and,  as  father-in-law  to  Caiaphas,  doubt- 
less exerted  a  very  controUing  influence 
over  him.  It  is  quite  reasonable  to  sup- 
pose that  they  occupied  a  common  offi- 
cial residence,  and  that  Annas  after  his 
examination  sent  him  across  the  court 
to  the  apartment  occupied  by  Caiaphas. 
See  also  on  ver.  3. 

57.  Where  the  Scribes  and  the 
elders  Avere  assembled.  The  San- 
hedrim had  probably  asi-cmbled  to  re- 
ceive their  prisoner.  The  dawn  of  day 
was  drawing  nigh,  when  the  second 
cock-crowing  would  remind  Peter  of 
the  Savior's  prediction  of  his  three  de- 
nials. Jesus  now  undergoes  a  ])relimi- 
nary  examination,  preparatory  to  the  re- 
gular meeting  in  the  morning  (Luke  22: 
66),  which  should  condemn  him  and 
hand  him  over  to  Pilate,  ch.  27  :  1,  2. 
Sec  on  ver.  66.  The  usual  place  of  hold- 
ing the  Sanhedrim  was  at  the  council- 
room  in  the  temiile;  but  this  meeting, 
being  extraordinary  and  of  a  secret  cha- 
racter, was  held  at  the  residence  of  the 
high-priest. 

The  early  hour  of  this  meeting  was 
very  much  in  keeping  with  the  habits  of 
the"  people.  The  habit  of  early  rising 
has  been  noticed  by  modern  travelers  in 


370 


MATTHEW    XXVI. 


A.D.  30. 


58 


But  Peter  followed  him  afar  off  unto  the  high- 
priest's  palace,  and  went  in,  and  sat  with  the  ser- 
vants, to  see  the  end. 

■  J^ow  the  chief  priests,  and  elders,  and  all  the 
council,  sought  false  witness  against  Jesus,  to  put 

(50  him  to  death ;  but  found  none  :  yea,  though  ''  many 
false  witnesses  came,  yet  found  they  none.     At  the 

61  last  came  '  two  false  witnesses,  and  said.  This  fel- 
low said,  '"  I  am  able  to  destroy  the  temple  of  God, 

63  and  to  build  it  in  three  days.     And  tl)e  high-priest 
arose,  and  said  unto  him,  Answerest  thou  nothing  ? 

63  what  is  it  which  these  witness  against  thee  ?     But 


59 


Mk.  14.  55;  Lk. 


"  Ps.    27.    12 ;    35. 
11 ;  Ac.  6.  11-13. 


'  Deu.  19.  15. 


"  ch.  27.  40  ; 
2.  19-21. 


John 


Palestine.  "  Diirin<^  the  greater  part  of 
the  year,  in  Palestine,"  saj's  Dr.  Hae- 
kett,  "tlie  heat  becomes  so  great  a  few 
liours  after  sunrise  as  to  render  an}'' 
strenuous  labor  inconvenient.  The  early 
morning,  therefore,  is  the  proper  time  for 
^vorlc ;  midday  is  given,  as  far  as  may  be 
possible,  to  rest  or  cmploj'ments  which 
do  not  require  exposure  to  the  sun.  The 
arrangements  of  life  adjust  themselves 

to  this  character  of  tlie  climate 

Men  and  women  may  be  seen  going  forth 
to  their  labur  in  the  field,  or  starting  on 
journeys,  at  the  earliest  break  of  day.  .  . 
Being  anxious  at  Jerusalem  to  attend 
the  services  of  a  Jewish  synagogue,  I 
was  summoned  to  rise  for  that  purpose 
before  it  was  light." — Scripture  illustra- 
tio>is,  p.  Irit. 

58.  Afar  off.  At  a  distance,  and 
scarcely  near  enough  for  a  mere  specta- 
tor, much  less  a  disciple.  Yet  he  followed 
him,  and  he  seems  to  show  more  courage 
than  any  of  the  eleven  except  John ;  he 
comes  to  the  house  of  the  high-priest, 
ventures  to  enter  into  the  court,  and  sits 
with  the  servants  to  see  the  result.  Pa- 
lace. Court,  as  in  ver.  3,  on  which  see 
note.  Here  a  lire  had  been  liindled.  Ser- 
vants. Officers  and  agents  of  the  high- 
priest.  Through  the  influence  of  John, 
who  was  acquainted  with  the  family  of 
the  high-priest,  Peter  obtained  access 
into  this  inner  court,  John  18  :  16. 

59.  Sought  false  witness  against 
him.  They  had  determined  on  his 
death,  but  they  must  condemn  him  for 
some  capital  crime.  They  fail  to  obtain 
true  witnesses,  and  they  seek  for  false 
ones.  All  the  council.  All  of  those 
present.  Nicodemus,  Joseph  of  Arima- 
thea,  and  others  (John  13  :  42),  who  did 
not  approve  of  such  proceedings,  were 
doubtless  absent. 


60.  Found  none.  They  found  many 
false  witnesses,  but  not  the  evidence 
they  desired,  namely,  two  witnesses 
agreed  in  sustaining  a  definite  accusa- 
tion, as  required  by  the  law  of  Moses, 
Dent.  17  :  6  ;  jSIark  14  :  56.  Hence  it  is 
immediately  said.  At  the  last  came 
two. 

61.  This  fellow.  Rather,  This  otie, 
or,  T/ris  man  ;  fellow  is  too  disrespectful 
to  express  the  true  sense  of  the  original. 
I  am  able,  etc.  He  had  not  said  this. 
What  lie  had  said  referred  to  his  body, 
and  not  to  the  temple.  Thej'  misquote 
and  misapply  what  he  had  said  three 
years  before,  John  2  :  19.  But  even 
now  their  testimony  did  not  avail  any- 
thing ;  for  Marie  tells  us  that  they  did 
not  agree.  Words  against  the  temple 
were  held  to  be  of  the  nature  of  blas- 
phemy. Acts  6  :  13.  Yet  even  this  lan- 
guage could  liardly  be  considered  as 
words  against  the  temple,  since  he  was 
to  build  it  again;  and  besides,  there  was 
a  tradition  that  when  the  Messiah  came, 
he  was  to  build  a  much  more  glorious 
temple  than  the  one  then  existing.  This 
testimony  may  also  have  suggested  the 
question,"  whether  he  was  the  Christ,  the 
Son  of  God,  ver.  63. 

62.  The  high-priest  arose.  Seeing 
that  the  evidence  was  insulhcieiit,  tiie 
high-priest,  somewhat  excited,  and  pos- 
sibly with  some  affected  indignation, 
rises  from  his  scat  and  questions  Jesus, 
in  the  hope  that  he  may  criminate  him- 
self. Answerest  thou  nothing,  etc. 
Dost  thou  not  explain,  or  Ull  us  whe- 
ther this  testimony  is  true  or  false  ? 

63.  Held  his  peace.  A  solemn  and 
impressive  silence,  as  Isaiah  had  fore- 
told, Isa.  .53  :  7. 

I  adjure  thee  by  the  living  God. 
The  high-priest  calls   upon  him  to  an 


A.D.  30. 


MATTHEW    XXVI. 


371 


"  Jesus  held  his  peace.  And  the  high-priest  an- 
swered and  said  unto  him,  °  I  adjure  thee  by  the 
living   God,  p  that  thou  tell  us  whether  thou  be 

64  1  the  Christ,  the  Son  of  God.  Jesus  saith  unto 
him,  '  Thou  liast  said :  nevertheless  I  saj^  unto  you, 
'  Hereafter  shall  ye  see  the  Son  of  man  '  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds 

65  of  heaven.  "  Then  the  high-priest  rent  his  clothes, 
saying,  ""  He  hath  spoken  blasphemy ;  what  further 
need  have  we  of  witnesses  ?     Behold,  now  ye  have 


»  Ps.  38. 12-14 ;  Is. 

.53.  7  ;   1  Pet.  2. 

23. 
"  Le.  ,5,  1 ;  1  Sam. 

14.  24.  36. 
'■John  8.  25;    10. 

24. 
1  ch.  16.  16. 
'  ver.  25:  ch.  27. 

11. 
«  ch.   16.  27 ;    24. 

30 ;  25.  31 ;  Dan. 

7.  13,14;  Lk.21. 

27;  John  1.  51; 


swcr,  upon  his  oath  by  the  Kvi7ig  God, 
as  distinguished  from  false  gods.  His 
answer,  being  equivalent  to  an  oath, 
shows  that  his  precept,  "  I  swear  not  at 
all,"  does  not  forbid  judicial  oaths. 
See  on  ch.  5  :  84.  The  Christ.  The 
Messiah.  The  Son  of  God.  Tliis  ap- 
pellation was  given  to  tlie  Messiah  from 
Ps.  3  :  7,  making  the  question  the  more 
definite  and  expressive.  The  Jews  did 
not,  however,  understand  bj'  it  tlie  full 
idea  which  Christ  in  his  reply  and  tlie 
Gospel  reveals.  It  is  also  quite  proba- 
ble that  the  high-priest  added  tliis  in 
hope  that  he  would  declare  before  the 
Sanhedrim  what  he  liad  before  said  to 
tlie  people,  John  10  :  30,  38.  In  tlie 
final  examination  before  the  Sanhedrim 
(Luke  23  :  66-71),  the  higli-priest  divides 
the  question,  and  uses  the  appellation 
Son  of  God  in  its  more  extended  mean- 
ing. This  was  natural  after  the  replj' 
wliich  Jesus  now  makes  in  this  prepara- 
tory examination. 

64.  Thou  hast  said,  lyiun  hast 
said  it.  Mark  (14  :  62)  has  the  direct  an- 
swer, "  I  am."  See  on  ver.  25.  This  is 
his  first  formal  public  declaration  of  his 
Messiahship  and  divinity.  Alford  thinks 
tliat  there  is  a  latent  reference  to  the  con- 
victions and  admissions  of  Caiaphas, 
John  11  :  49-52.  Nevertheless.  The 
word  thus  translated  is  emphatic,  mean- 
ing, but,  besides,  something  over  and 
above  what  I  have  just  confessed.  If  he 
had  simply  confessed  him.self  the  Messi- 
ah, the  high-priest  would  probably  have 
asked  him  other  questions,  and  if  failing 
to  elicit  further  confession,  would  tlien 
probably  have  condemned  him  to  death 
as  a  false  Messiah  and  false  propliet,  the 
latter  being  included  in  the  former, 
Deut.  13  :  5  ;  18  :  20.  But  Jesus  gave 
special  prominence  to  the  last  portion 
of  the  question,  using  language  which 
would  remind  him  of  the  well-known 


passage  in  Dan.  7 :  13.  Sitting  on  the 
right  hand  of  power.     He  was  now 

atandbiy  as  a  prisoner  and  a  criminal, 
but  then  he  should  sit  in  his  glory,  as 
Lord  of  lords  and  King  of  kings,  at  the 
right  hand  of  Omnipotence,  sharing  and 
exercising  sovereign  supremacy.  Com- 
ing in  the  clouds.  As  Judge.  Jesus 
thus  answers  tlie  solemn  adjuration  of 
the  liigh-priest  with  a  more  solemn  re- 
ference to  his  own  judgment-seat,  when 
the  scene  would  be  reversed — the  pri- 
soner the  Judge,  and  the  judge  the 
l^risoner. 

65.  Rent  his  clothes.  His  ordi- 
nary dress  ;  his  high-priestly  robe  was 
worn  only  in  the  temple.  This  was  to 
be  done  standing,  and  the  rent  was  to  be 
from  the  neck  straight  downward,  about 
nine  inches  in  length.  The  high-priest 
was  forbidden  to  rend  his  clothes  (Lev. 
21  :  10) ;  yet  it  seems  to  have  been  al- 
lowable in  extraordinary  cases  of  blas- 
phemy and  public  calamity,  1  Mace.  2  : 
14  ;  11  :  71  ;  Josephus,  Jeivish  War,  ii. 
15.  2,  4.  The  practice  of  rending  the 
clothes  at  blasphemy  was  based  on  2 
Kings  18  :  37.  The  unexpected  answer 
of  Jesus,  declaring  his  divine  glovy  and 
judgeship,  aroused  the  hatred,  rage,  and 
horror  of  the  liigh-priest  to  the  utmost 
bounds,  and  he  rends  his  garments  as  if 
too  narrow  to  contain  his  exasperated 
emotions.  This  he  docs  as  if  in  holy  in- 
dignation and  horror.  Terribly  excited 
feelings  and  hypocrisy  were  doubtless 
mingled. 

Spoken  blasphemy.  Impious  lan- 
guage, which  detracted  from  the  honor 
of  God,  implying  that  he  was  the  Son  of 
God,  the  sharer  in  the  power  and  glory 
of  God,  and  the  Judge  of  mankind.  See 
on  ch.  12  :  31.  Thiis  Jesus  confesses 
his  true  character,  and  for  it  is  charged 
with  blasphemy  and  condemned  to  death. 
What  further  need,  etc.     The  Ian- 


372 


MATTHE^^'     XXVI. 


A.D.   30. 


(56  heard  his  blasphemy.     What  think  ye  ?     They  an- 

67  swereil  and  said,  >'  lie  is  guilty  of  death.  '■  Tlien 
did  they  spit  in  his  face,  and  bufteted  him;  and 
■*  others  smote  him  with  the  palms  of  their  hands, 

68  saying,  ''  Prophesy  unto  us,  thou  C!hrist,  Who  is 
he  that  smote  thee  ? 

Jesus  thrice  denied  by  Pete?: 

69  "^  NOW  Peter  sat  without  in  the  jjalace  :  and  a 
damsel  came  unto  him,  saying,  Thou  also  wast  with 


Ro.     14.     10  ;     1 

Thes.  4. 16 ;  Rev. 

1.  7. 
'  Ps.  110.   1 ;    Ac. 

7.55,56;  Col.  3.1. 

Num.  14. 6 ;  2  Ki. 
"18.  37;  19.  1. 
«  ch.   9.   .3 ;    John 

10.  33,  36. 
y  Le.  ai.  16 ;  John 

19.  7. 
'  ch.  27.  30  ;    Is. 

53.  3. 


f^uage  of  excited  feelings.  He  takes  for 
granted  that  the  feelings  of  the  Sanlie- 
clrim  are  the  same  as  li^is  own.  He  de- 
cides that  this  confession  is  all  the  evi- 
dence necessary. 

6!5.  What  think  ye.  In  hot  liaste 
lie  presses  an  iiniiudiate  decision.  He 
is  guilty  of  death.  He  is  deserving 
of  death,  or  rather,  liis  guilt  requires 
death,  according  to  tlie  law,  Lev.  2i  : 
10 ;  Deut.  18 :  30.  This  was  an  inform  xl 
expression  or  vote.  It  was  necessary  to 
assemble  the  Sanhedrim  in  the  morning 
(ch.  27  :  1  ;  Luke  22  :  66-71),  when  it 
was  already  day,  to  formally  try  and  pass 
sentence;  for,  (1)  they  could  not,  ac- 
cording to  Jewish  law,  investigate  any 
capital  crime  during  the  night ;  and  {2j, 
according  to  Roman  law,  a  sentence 
pronounced  before  the  dawn  of  day  was 
invalid.  Yet  in  this  examination,  given 
by  xMatthew,  Jesus  was  really  tried  and 
condemned ;  the  one  succeeding  was 
but  a  formal  repetition ;  the  main  thing 
then  was  the  perfection  of  their  plans 
to  put  him  to  death,  ch.  27  :  1.  It  was, 
however,  contrary  to  Jewish  law  to  pro- 
nounce the  sentence  of  death  on  the 
same  day  on  which  the  investigation 
took  place.  If  they  thought  to  elude 
this  law  by  the  investigation  in  the  night, 
it  showed  hot  haste.  "  But  it  was  no  elu- 
sion, for  the  Jewish  day  commenced  in 
the  evening.  The  truth  is,  the  whole 
trial  was  but  a  form,  a  judicial  sham ; 
his  death  had  been  determined  upon 
(ver.  4;  Mark  14  :  1),  his  conviction  was 
a  foregone  conclusion. 

67.  Then  they  spit  in  his  face. 
Expressive  of  the  greatest  contempt. 
Num.  12  :  14 ;  Deut.  25  :  9.  Thus  a  hea- 
then would  treat  a  slave  only  under  the 
gravest  provocation.  Some  of  the  San- 
hedrim may  have  heaped  upon  Jesus 
these  insults.  Compare  Acts  7  :  .'>4,  57 ; 
23  :  2.  Yet  "  tlie  men  who  held  Jesus," 
the  officers  and  soldiers,  also  did  it,  possi- 


bly a  little  later,  Luke  22  :  63.  We  may 
either  regard  this,  and  that  described  by 
Luke,  one  and  the  same,  or  this  as  tak- 
ing place  when  the  Sanhedrim  was  clos- 
ing its  preparatory  session,  and  that  in 
the  interval  before  tlie  final  session. 
Buffeted  him.  Struck  him  with  their 
ttsts.  Smote  him.  With  the  palms  of 
their  haiuh,  should  be  omitted.  The 
Greek  word  means  to  strike  with  a  stick 
as  well  as  with  the  hand.  Mark  says, 
the  sen'niitx  or  officers  did  this.  It'  is 
probable  that  they  smote  him  with  their 
staves  or  rods,  ver.  47.  Thus  insult  is 
added  upon  insult.     Isa.  52  :  14. 

68.  Prophesy  unto  us,  thou 
Christ.  Mark  says  (14  :  65),  they  cov- 
ered his  face  to  prevent  his  seeing. 
Luke  speaks  (22 :  64)  of  having  blind- 
folded him.  They  thus  make  his  Mes- 
siahship  the  object  of  iusult  and  mock- 
ery. They  treat  him  as  a  base  preten- 
der and  outlaw,  mingling  their  revilings 
with  deeds  of  violence. 

69-75.  Jesus  is  thrice  denied  by 
Peter,  Mark  14  :  6&-72  ;  Luke  22  :  54^ 
62  ;  John  18  :  15-18,  25-27. 

69.  Peter  sat.  Was  sitting  while  the 
examination  was  going  on  in  the  adjoin- 
ing apartment.  The  three  denials, 
though  occurring  during  the  different 
stages  of  the  preliminary  examinations, 
are  conveniently  grouped  together  in 
one  narrative.  Without  in  the  pal- 
ace ;  in  the  court,  the  interior  court- 
yard, around  which  the  house  was  built. 
See  on  ver.  3.  The  room  where  Jesus 
stood  on  trial  was  probably  on  the 
ground-floor,  in  the  side  or  in  the  rear 
of  this  open  court.  If,  as  we  have  sup- 
posed, Annas  and  Caiaphas  occupied  a 
common  official  building,  they  quite 
likely  occupied  opposite  side  apartments. 
The  doors  being  open  from  the  court 
into  the  audience  rooms,  Peter  could 
doubtless  observe  what  was  going  on 
within. 


A.D.  30. 


MATTHEW     XXVI. 


373 


70  Jesus  of  Galilee.      '  But  he  denied  before  tJiem  all, 

71  saying,  I  know  not  what  thou  sayest.  And  when 
he  was  gone  out  into  the  porch,  another  maid  saw 
him,  and  said  unto  them  that  Avere  there,  Thh  fellow 

72  was  also  with  Jesus  of  Nazareth.     And  again  he  de- 

73  nied  with  an  oath.  I  do  not  know  the  man.  And 
after  a  wliile  came  unto  him  they  that  stood  by, 
and  said  to  Peter.  Surely  thou  also  art  one  of  them  ; 


•  Is.  50.  6  ;  Lk.  22. 

(ia:  John  19.  3. 
"Mk.  14.  65;  Lk. 

22.  64.  ' 
•^  Mk.  14.  66 ;  Lk. 

22.  55;  John  18. 

16,  17,  25. 
"  vers.  .3;i-:»;  ch. 

10.  28 ;   Pro.  28. 

2«i ;  2!).  25. 


A  damsel.  Accordhig  to  Mark,  she 
was  one  of  the  maids  or  nmid-scrvants 
of  the  high-priest.  Jolin  sjiciiks  of  her 
as  the  damsel  who  kept  the  door  of  the 
porch,  or  passage  into  the  eourt.  Slic 
probably  observed  Peter  carefully  when 
he  entered  with  John,  and  afterward 
Avhen  he  seats  hiinself  with  the  servants 
of  the  high-priest.  Something  about 
his  appearance  or  manner  excites  her 
suspicion.  Then  she  thinks  she  remem- 
bers seeing  him  with  Jesus.  She  ap- 
proaches him,  looks  earnestly  or  in- 
tently upon  him  (Luke  22  :  .56),  and 
says,  "This  man  was  also  with  him." 
She  tells  him  so  (Matthew  and  Mark), 
and  asks  him  (John)  if  he  was  not  one 
of  "this  man's  disciples."  Jesus  of 
Galilee.  Literally,  the  Galilean.  This 
was  a  contemptuous  epithet  among  the 
Jews  of  Judea.  She  may  have  feared 
being  blam.ed  for  admitting  him.  He 
seems  to  have  been  in  no  great  danger, 
except  as  he  might  be  recognized  as  tlie 
one  who  smote  Malchus.  Thou  also. 
Some  see  in  the  word  also  a  reference  to 
John. 

70.  Peter's  first  denial.  The  precise 
words  are  differently  reported  by  the  dif- 
ferent Evangelists,'  but  with  the  same 
meaning.  This  reply  embraced  all  the 
forms  given.  The  one  here,  I  know 
not  what  thou  sayest,  I  know  not 
what  thou  art  talking  about,  is  a  strong 
expression,  implying  a  denial  of  the 
charge  itself.  It  would  seem  that  Peter 
was  taken  by  surprise,  and,  in  liis  cow- 
ardice, not  only  denies,  but  pleads  igno- 
rance. He  would  have  hersuppose  that 
he  came  in  as  a  mere  observer. 

71.  About  this  time  closed  the  infor- 
mal examination  before  Annas,  and  Je- 
sus is  sent  bound  to  the  apartment  of 
Caiaphas.  John  18:  24.  Gone  out  into 
the  porch.  Into  the  passage-way. 
Disturbed  by  the  question  of  the  wo- 
man, Peter  begins  to  think  of  retreat, 
yet  not  so  hasty  as  to  excite  suspicion. 
He  goes  to  the  porch  through  which  he 


had  entered  into  the  eourt.  At  this 
time,  according  to  Mark,  a  cock  crew 
tlie  first  time.  While  standing  here, 
with  the  blaze  of  the  fire  shining  upon 
hill)  (John  18  :  25),  another  maid  said. 
This  fellow,  fMs  man  (see  on  ver.  61), 
was  also  with  Jesus  of  Nazareth, 
Jesus  the  A'azarene,  a  contemptuous  epi- 
thet, similar  to  Galilea.n  in  ver.  69.  The 
maid-servant  who  kept  the  door,  seeing 
him  again,  joins  in  the  charge,  saying  to 
the  bysUinders,  "This  is  one  of  them," 
Mark  U  :  69.  They  thereupon  ask, 
"Art  thou  also  one  of  his  disciples?" 
Johr,  18  :  2.5.  These  several  questions, 
by  different  persons  at  this  time,  are  per- 
fectly natural,  and,  as  recorded  by  the 
different  Evangelists,  show  how  inde- 
pendent were  their  narrations.  Yet  how 
harmonious ! 

72.  Peter's  second  denial.  According 
to  the  three  other  Evangelists,  he  denies 
that  he  is  a  disciple  of  Jesus.  But  Mat- 
thew tells  us  that  he  even  denied  know- 
ing him,  and  that,  too,  with  an  oath, 
calling  God  to  witness,  and  with  the 
somewhat  contemptuous  form,  I  know 
not  the  man.  As  if  he  had  come  from 
curiosity,  to  learn  the  cause  of  this  ga- 
thering, without  any  interest  in  it,  and 
possibly  without  knowing  even  the  name 
of  the  criminal  on  trial.  This  denial  is 
thus  a  step  in  advance  on  the  first. 
That  was  when  he  was  taken  by  surprise, 
possibly  somewhat  confused  ;  this  after 
he  had  "had  a  little  time  to  reflect,  and 
hence  more  deliberate.  The  number 
now  questioning  him,  doubtless,  excited 
him  to  his  rash  and  wicked  oath.  Yet 
even  now  no  one  appears  to  have  in- 
tended him  positive  in.iury. 

73.  After  a  while.  About  one 
hour  after,  Luke  22  :  Ux  Peter  was  now 
in  the  court.  They  that  stood  by. 
They  had,  doubtless,  discussed  the  mat- 
ter among  themselves,  and,  having  ob- 
served his  Galilean  provincialisms,  con- 
clude that  the  charge  of  the  maid-ser- 
vant is  true.     They,  therefore,   say  to 


374 


MATTHEW     XXVI. 


A.D.   30. 


74  for  thy  ^  speech  bewrtiyeth  thee.    Then  '  began  he  to 
curse  and  to  swear,  snyiny,  1  know  not  the  man. 

75  And  immediately  the  cock  crew.      And  Peter  re- 
membered the  word  of  Jesus,  which  said  unto  him, 
g  Before  the  cock  crow,  thou  shalt  deny  me  thrice.    '  ch.  5^  4|^  Ps^  ^ 
And  he  went  out,  '•  and  wept  bitterly.  H,' 


'  Lk.  22.  59. 

f  Mk.  14.  71 ;  Jer. 
n.  9. 

B  ver.  34 ;  Mk.  14. 
30;  Lk.  22.  61, 
b2 ;  John  13.  38. 


him,  Surely,  thou  art  one  of  them. 

A  strong  iittirmatiou,  Thou  certainly  bc- 
louge.st  to  his  disciples.  The  reason. 
For  thy  speech  bewrayeth  thee, 
betmyetti  thee,  shows  tliat  thou  ai-t  a  Ga- 
lilean like  him,  and  most  of  his  disciples 
are  Galileans.  The  pronunciation  and 
accent  of  the  Galileans  were  indistinct 
and  less  pure  than  those  of  the  inhabi- 
tants of  Judea.  They  confounded  the 
futturals  and  the  two  last  letters  of  the 
ewish  alphabet.  At  the  same  time  a 
relative  of  Malchus,  whose  ear  Peter 
had  cut  off,  asked,  "  Did  I  not  see  thee 
in  the  garden  with  him  V"  John  18 :  '26. 
74.  I^eter's  third  denial.  This  was  an 
advance  upon  his  second.  He  not 
only,  with  an  oath,  repeats  what  he  had 
said  in  the  second,  that  be  knew  not  of 
whom  they  spaice,  but  he  affirms  it  with 
imprecations  of  divine  wrath  on  himself 
if  he  spake  not  the  truth.  Then  began 
he  to  curse  and  to  swear.  He  be- 
gan to  involve  curses  on  himself,  to  take 
the  most  solemn  oaths,  in  continnatiou 
of  the  assertion,  I  know  not  (rather, 
I  do  not  know,  as  in  ver.  72)  the  man. 
"The  mischievous  interpolation,  say- 
ing, destroys  the  proper  connection, 
and  gives  a  "false  sense  to  the  preceding 
word-." — Dr.  Conmnt.  In  this  lowest 
point  of  Peter's  fall  he  gives  way  to  pro- 
fanity, an  old  forsaken  habit,  as  some 
suppose. 

But  immediately  the  cock  crew. 
The  article  should  be  inderinite,  as  in 
ver.  34;  on  which  see.  This  was  at  the 
opening  of  the  fourth  watch,  at  three 
o'clock,  or  a  little  later. 

7.5.  Remembered.  The  first  crow- 
ing did  not  seem  to  remind  Peter  of  the 
))rediction  of  Jesus ;  but  this  recalls  it 
vividly  to  mind.  Luke  tells  us  that  "  the 
Lord  turned  and  looked  upon  Peter,"  pro- 
bably through  the  open  door  of  the 
council-room  of  Caiaphas.  Went  out. 
Leaving  the  court,  he  passed  through 
the  porch  and  left  the  house,  overwhelm- 
ed with  shame  at  his  own  weakness,  and 
especially  his  sins  of  lying,  profanity, 
perjury,  and  disloyalty  to  Christ,  and,  as 


he  thought  thereon  (Mark  14  :  72),  he 
^vept  bitterly.  Peter  exercised  true 
repentance,  while  soon  after  Judas  kills 
himself  in  remorse,  ch.  27  :  3-5.  This 
was  probably  near  the  close  of  the  tirst 
examination  before  Caiaphas. 

Rbmaeks. 

1.  We  may  not,  like  Jesus,  know  the 
time  of  our  death,  yet,  Uke  him,  let  us  be 
conversant  with  death,  and  in  our  exam- 
ple, teaching,  and  labors  be  prepared  for 
it,  vers.  1,  -J  ;  ch.  17 :  22,  23  ;  John  18  :  4. 

2.  We  should  beware  putting  our  trust 
in  any  priesthood,  or  ecclesiastical  au- 
thority ;  in  a  Caiaphas  rather  than  Christ, 
vers.  3,  4 ;  Ps.  2  :  2 ;  Acts  4  :  8-12 ; 
5:  29. 

3.  Formal  and  worldly  religious  offi- 
cials are  often  worse  than  the  people 
under  them,  ver.  5 ;  ch.  23  :  13 ;  Mark 
11  :  18,  33. 

4.  Men  should  fear  lest  God  should 
permit  them  to  carry  out  their  wicked 
designs  sooner  than  they  expect.  At  the 
featit,  though  they  sav.  Not  at  the  feast, 
ver.  5 ;  Prov.  19  :  2L 

5.  Love  counts  nothing  too  precious 
for  Jesus,  ver.  7 ;  2  Cor.  5  :  14. 

6.  A  covetous  and  selfish  spirit  be- 
grudges the  gifts  and  sacrifices  of  love 
to  Christ,  ver.  8 ;  1  Tim.  6  ;  10. 

7.  Many  hjiDOcritically  plead  the  wants 
of  the  poor  as  an  excuse  for  withholding 
their  offerings  to  Christ  and  his  cause, 
ver.  9. 

8.  It  is  God's  plan  that  the  poor 
should  always  be  with  his  people  to  re- 
ceive their  "sympathy  and  aid,  ver.  11 ; 
Deut.  1.5  :  11 ;  Prov.  22  :  2;  Luke  18  : 
22 ;  Rom.  15  :  26,  27. 

9.  Whatever  honors  our  Savior's  death 
is  pleasing  to  him.  For  example,  bap- 
tism and  tiie  Lord's  Supper,  ver.  12. 

10.  Christians  share  in  the  honors  of 
the  Gospel.  Their  deeds  of  love  are 
held  in  everlasting  remembrance,  ver. 
13;  Ps.  112  :  6;  Mai.  3  :  16 ;  Acts 
10  :  31. 

11.  Many  a  formal  professor  has  turn- 


A.D.  30. 


MATTHEW    XXVI. 


375 


ed  against  Jesus  for  the  sake  of  worldly 
gain,  vers.  14-16 ;  1  Tim.  6  :  9,  10 ;  2 
Tim.  4  :  10 ;  -^  hot.  :i  :  14,  1.5. 

12.  Jesus,  in  keeping  the  Passover,  has 
taught  us  to  attend  taillilully  to  those  or- 
dinances which  are  now  in  force,  vers. 
17-19 ;  1  Cor.  11  :  2. 

13.  Jesus  is  the  searcher  of  hearts,  and 
knows  all  of  the  plans  and  purposes  of 
his  professed  followers,  vers.  20,  21 ; 
Rev.  2  :  23. 

14.  The  sins  of  God's  people  are  the 
more  aggravated  on  account  of  their  re- 
lation to  him,  ver.  21;  Zech.  13  :  6; 
Heb.  (3  :  6. 

15.  The  thought  of  dishonoring  Jesus, 
or  sinning  against  him,  is  sad  to  the  re- 
newed heart,  ver.  22;  Mark  14:  72;  2 
Cor.   7  :  8,  9. 

16.  The  truly  humble  and  pious  heart 
is  ever  ready  to  suspect  itself,  rather 
than  condemn  others,  vers.  22;  1  Sam. 
24  :  17 ;  2  Sam.  24  :  17  ;  Isa.  6  :  5. 

17.  Christ's  death  was  in  accordance 
with  the  eternal  purpose  of  God,  ver.  24; 
Luke  24  :  44 ;  Acts  2  :  23 ;  1  Pet.  1  :  '~0. 

18.  The  wicked  act  freely  in  sinning, 
even  though  in  the  divine  arrangement 
they  fulfill  the  divine  purposes,  ver.  24 ; 
Acts  4  :  25-::8. 

19.  The  fear  of  hell  may  arouse  the 
most  desperate  to  self-examination,  but 
it  is  too  often  only  momentary,  vers.  24, 
25 ;  Acts  24  :  25. 

20.  Self-examination  is  peculiarly  fit- 
ting before  participating  in  the  Lord's 
Supper,  vers.  21-S6;  1  Cor.  5  :  8;  11 :  28. 

21.  We  must  feed  upon  Christ  as  the 
bread  of  life,  as  well  as  trust  in  his 
atoning  blood,  vers.  26-28 ;  John  6  :  51 , 
54 ;  1  John  1  :  7. 

22.  The  Lord's  Supper  is  an  ordinance 
of  the  new  Covenant,  designed  to  con- 
tinue till  Christ's  second  coming,  vers. 
28,  £9 ;  1  Cor.  11  :  26. 

23.  It  is  our  privilege  at  the  Lord's  ta- 
ble to  look  forward  to  the  marriage  sup- 
per of  the  Lamb,  when  the  ordinance  and 
the  emblems  will  be  no  longer  needed, 
since  we  shall  be  with  Jesus  and  see  him 
as  he  is,  1  John  3:3;  Rev.  19  :  9 ;  21 :  3. 

24.  Sinking  is  a  fitting  and  divincly- 
appointea  part  of  worship,  ver.  30 ;  Eph. 
5  :  19 ;  Col.  3  :  16 ;  James  5  :  13. 

25.  Christians  may  greatly  wander 
from  Christ,  and  do  great  injury  to  them- 
selves and  his  cause,  vers.  31-34;  Ps. 
89  :  30-33 ;  Rev.  2  :  4,  5. 

36.  To  be  forewarned  of  an  evil  is  to 
be  forearmed ;  but  even  then  self-confi- 
dence is  generally  a  precursor  to  a  fall, 


vers.  31-33;  Prov.  16  :  18;  Rom.  12  :  3; 
1  Cor.  10  :  12. 

i7.  Learn  the  weakness  of  liuman  re- 
solution and  the  folly  of  trusting  there- 
on, vers.  35,  56,  70,  72,  74;  Pruv.  ;.8  :  26. 

28.  Christ  has  set  us  an  example  of 
prayer  in  enduring  and  overcoming  suf- 
fering, vers.  36-44 ;  Ps.  50  :  15 ;  Isa.  26  : 
16 ;  J  ames  5  :  13,  14. 

29.  They  who  go  down  into  the  deep 
valley  of  humiliation  are  generally  pri- 
vileged at  other  times  to  go  up  on  the 
higli  mountain  of  enjoyment  and  bless- 
ing, ver.  37 ;  ch.  17  :  1-5 ;  Acts  2  :  14 ; 
3:  1,  4;  Gal.  2:  9;  1  Pet.  5  :  1. 

30.  Watchfulness  and  prayer  are  the 
best  safeguards  against  temptation,  vers. 

38,  41 ;  ch.  6  :  13 ;  Eph.  6  :  18 ;  1  Pet.  4  : 
7 ;  Rev.  16  :  15. 

31.  If  it  was  necessary  for  Christ  to 
endure  such  agonies  to  save  men,  how 
hopeless  the  case  of  those  who  avail  not 
themselves  of  his  atonement,  vers.  38, 
39,42;  Heb.  2:  3. 

32.  What  self-denial  and  self-sacrifice 
should  we  make  for  him  who  has  en- 
dured so  much  for  us,  vers.  38,  39 ;  Rom. 
12  :  1 ;  Gal.  6  :  14 ;  1  Pet.  4  :  1,  2. 

33.  Jesus  has  set  us  an  example  of  en- 
tire submission  to  the  will  of  God,  vers. 

39,  42 ;  ch.  6  :  10 ;  Phil.  2:6-8;  James 
4:  7. 

34.  Soul  struggles  and  aflBictions  of 
various  kinds  are  necessary,  and  should 
therefore  be  borne  submissively,  cheer- 
fully, and  with  strong  faith  in  Christ, 
vers.  38,  S9,  41;  Rom.  7  :  21-25;  Gal.  5  : 
17;  Heb.  12  :  3-7. 

35.  Let  us  see  to  it  that  our  spirits  are 
willing,  though  our  flesh  be  weak ;  thus 
shall  we  be  objects  of  the  divine  com- 
passion of  Jesus,  who  will  pity  though 
he  reproves,  vers.  41,  43,  45 ;  Ps.  103  :  14  ; 
Gal.  5  :  16,  18 ;  Heb.  4  :  15 ;  5:2,  .5-9. 

36.  Let  any  beware  how  they  sleep  on 
when  Christ  is  betrayed  among  his  peo- 
ple into  the  hands  of  sinners,  ver.  45 ; 
Rev.  3  :  15,  16. 

37.  The  time  will  come  when  all  who 
are  in  a  religious  sleep  will  be  compelled 
to  awake,  vers.  45,  46;  Isa.  33  :  14; 
Prov.  1  :  24-26 ;  6  :  9-11 ;  Rev.  3  :  19. 

38.  If  one  of  the  twelve  whom  Jtnix 
chose  was  a  traitor,  how  unsafe  to  fol- 
low those  who  arrogate  to  themselves  an 
apostolic  succession,  ver.  47 ;  Rev.  2  :  2. 

39.  Hypocritical  discipleship  and 
treacherous  friendship  are  far  more 
odious  and  injurious  than  open  hostility. 
They  who  acknowledge  Christ  in  word, 
but  deny  him  in  deed,  seeking  to  make 


376 


MATTHEW    XXVlI. 


A.D.  30. 


JeauK  finally  condemned  and  delivered  to  Pilate. 

XXVII.     WHEN  the  morning  was  come,  '  all  the 
chief  priests  and  elders  of  the  people  took  counsel 


Mk.  15.  J;  Lk. 
2.3.  1 ;  John  18. 
28-.38;  Ps.  2.  2; 
Ac.  4.  24-28. 


gain  and  merchandise  of  Christ,  are  fast 
following  in  the  steps  of  Judas,  vers. 
48,  49;  Ps.  41  :  9;  Prov.  27  :  6;  Matt. 
7  :  21. 

40.  Let  each  one  -niio  comes  to  Jesus, 
in  an}-  way,  ask  himself,  Wliercfore  am 
I  come  y     Ver.  .50  ;  Ezek.  33  :  31. 

41.  "  It  has  always  been  the  ear,  the 
spiritual  hearing  and  willing  suscepti- 
bility, which  carnal  defenders  of  Christ's 
cause  have  taken  away  from  their  oppo- 
nents, when  thej'  have  had  recourse  to 
the  sword  of  violence." — Lange.  Ver. 
51. 

42.  Persecutors  are  in  reality  murder- 
ers, and  merit  death,  ver.  .52 ;  Num.  35  : 
17  ;  John  8  :  40.  44 ;  1  John  3  :  15  ;  Rev. 
19  :  19,  21. 

43.  Every  Christian  is  in  the  hands  of 
his  heavenly  Father,  who  can  bring  the 
host  of  heaven  to  his  aid,  if  necessary 
and  best,  ver.  53 ;  2  Kings  6  :  16,  17 ;  Ps'. 
34:  7;  Heb.  1  :  14;  12  i  22. 

44.  The  wicked  can  not  afflict  or  perse- 
cute God's  people  except  by  divine  per- 
mission, ver.  55 ;  Job  1 :  5-12 ;  2  :  6 ;  Ps. 
31  :  15 ;  105  :  14,  15. 

45.  The  persecutions  of  Christians 
have  generally  been  characterized  by  se- 
cret designings,  maliguant  cunning,  and 
open  violence,  ver.  5.^. 

46.  Jesus,  as  a  Savior,  stood  alone. 
As  all  human  help  failed  liim,  so  we 
must  despair  of  all,  and  trust  ?•  his 
atonement  alone,  vers.  56,  57;  Isa.  63  : 
3-5 ;  Acts  4  :  12. 

47.  It  is  dangerous  at  any  time  to  ven- 
ture into  temptation,  especially  in  our 
own  strength  and  when  we  are  followinij 
Christ  afar  otf,  ver.  58;  ch.  6  :  13;  Prov. 
3:  5. 

48.  Happy  is  he  against  whom  his  ene- 
mies can  allege  nothing,  except  falselv, 
vers.  59-61 ;  1  Kin2:s  21  :  9-14 ;  Ps.  27  : 
12;  35  :  11 ;  64  :  .5,^6;  Matt.  5  :  11. 

49.  Evil  men  and  false  teachers  com- 
monly mingle  some  truth  with  error, 
ver.  63. 

50.  There  is  a  time  for  silence  and  a 
time  to  speak.  Jesus  treated  frivolous 
and  unjust  charges  with  silence;  but  de- 
clared his  character  and  mission,  vers. 
61-64;  Prov.  21  :  23;  Isa.  53  :  7;  1  Pet. 
3  :  33 ;  Acts  4  :  20. 


51.  God  gives  the  most  wicked  the 
liglit  of  his  truth,  so  that  their  deeds  are 
without  excuse,  ver.  64;  John  15  :  22  ; 
Rom.  1  :  20. 

52.  He  that  charges  others  with  blas- 
phemy is  sometimes  himself  the  blas- 
phemer, ver.  65;  1  Kings  21  :  13;  Acts 
6  :  13  ;  7  :  57. 

53.  They  who  jest  at  religion  make 
light  of  Christians,  strive  to  injure  the 
cause  of  Christ,  would  have  mocked  him 
and  spit  upon  him  when  upon  earth, 
vers.  67,  68. 

54.  Except  when  duty  calls,  we  should 
avoid  that  company  and  place  where  our 
reputation  mav  be  injured,  vers.  69-75, 
and  Mark  14  :  .54 ;  Ps.  1:1;  Prov.  3 :  12 ; 
4  :  14 ;  1  Cor.  15  :  33. 

55.  If  we  go  not  forth  in  God's 
strength,  but  depend  on  ourselves,  the 
smallest  matter  may  overcome  us.  Peter 
fears  and  falls  before  a  maid-servant, 
vers.  69,  71. 

.56.  Sin  is  progressive.  Beware  of  the 
beginning  of  sin,  and  especially  of  what 
are  called  little  sins,  vers.  70,  72,  74. 

57.  Little  contideuce  can  be  placed  in 
assertions  abounding  with  profanitj', 
ver.  74. 

.58.  The  smallest  matterin  God's  hands 
may  lead  to  repentance,  and  the  feeblest 
means  result  in  salvation.  The  crowing 
of  a  cock  brought  Peter  to  himself,  vers. 
75,  76. 

.59.  The  fall  of  Peter  should  stand  as  a 
warning  against  a  like  sin;  but  his  re- 
covery should  encourage  those  who  have 
fallen  to  turn  to  God  with  humble  re- 
pentance, ver.  75 ;  Jer.  3  :  23. 

60.  Repentance  has  no  merit,  and  can 
make  no  atonement  for  sin ;  but  it 
should  restore  our  confidence  in  those 
who  truly  exercise  it,  ver.  75  ;  3  Cor. 
7:  10. 

CHAPTER  XXVII. 

1,  2.  Jests  finally  condemned  bt 
THE  Sanhedrim  and  brought  before 
Pilate,  Mark  15  :  1 ;  Luke  22 :  66-71 ; 
23  :  1 ;  John  18  :  28. 

1.  The  morning.  About  five  or  six 
o'clock  of  Friday,  the  1.5th  of  Nisan,  April 
7th,  in  the  seven  hundred  and  eighty- 
thhd  year  from  the  founding  of  Rome. 


A.D.   30. 


MATTHEW    XXVII. 


377 


2  againfit  Jesus  to  put  him  to  death  :   and  when  they    "  ch.  20  19;  Ac  3. 
had  boujid  him,  tiiey  led  hiui  away,  and  ''  delivered         '       ""■ 
nim  to  Pontius  Pilate  the  governor. 

The  coiifemov.,  remorse^  and  death  of  Judas. 

'  ch     26     14    15  ■ 

3  'THEN  Judas,  which  had  betrayed  him,  when      Job.  20.  5, 15-29.' 
he  saw  that  he  was  condemned,  "^  repented  himself,    ""2  Cor.  7. 10. 


All  the  chief  priests,  etc.  This  was 
11  Miwtiiiy  ot  tiir  fcuiUieclrim  in  order  to 
iuniially  coiulciua  him  to  death.  See 
on  ell.  '^o  :  57,  GO.  They  also  consulted 
as  to  tlic  best  means  ot  putting  liim  to 
deatli,  and  doubtless  tixed  upon  the 
twofold  charge  of  bksphemy  and  trea- 
son. They  could  coudemu  to  death,  but 
could  not'  p)Ut  the  seutcnce  into  execu- 
tion witliout  the  sanction  of  the  Roman 
governor,  John  18  :  31.  The  Jews  lost 
the  power  of  life  and  death  when  Arche- 
laus  was  deposed,  A.r>.  6. 

2.  Bound  him.  They  may  have 
loosened  or  removed  the  bonds  during 
trial  (John  18  :  12);  now  they  rebound 
him.  They  led  him  a\vay.  It 
would  seem  that  the  whole  Sanhedrim 
present  went  in  a  body  to  Pilate,  who 
was  now  in  his  official  residence  in  He- 
rod's palace.  See  on  ver.  11.  Their 
thus  coming  early,  with  a  prisoner 
bound  in  fetters,  was  adapted  to  pro- 
duce the  impression  on  the  governor 
that  Jesus  was  a  great  criminal.  De- 
livered him.  The  same  word  as  in 
ch.  26  :  2,  16,  etc.,  translated  betrayed. 
As  Jesus  is  betrayed  by  Judas,  one  of 
his  disciples,  into  the  hands  of  the  Jew- 
ish authorities,  so  is  he  betrayed  by  the 
latter,  his  own  people,  into  the  hands  of 
the  Gentiles. 

Pontius  Pilate.  After  Archelaus 
was  deposed,  Judea  and  Samaria  were 
annexed  to  the  Roman  province  of  Syria, 
and  governed  by  procurators,  the  sixth 
of  whom  was  Pontius  Pilate.  He  was 
appointed  a.d.  25,  and  held  his  office 
ten  years  during  the  reign  of  the  Empe- 
ror Tiberius.  He  was  noted  for  his  se- 
verity and  cruelty ;  and  by  several  mas- 
sacres, to  one  of  whicli  Luke  refers 
(Luke  13  :  1),  he  rendered  himself  odious 
to  both  the  Jews  and  Samaritans.  The 
latter  accused  him  of  cruelty  before  Vi- 
tellius,  the  governor  of  Syria,  by  whom 
he  was  ordered  to  Rome  to  answer  to  the 
charge  before  the  emperor.  But  Tibe- 
rius liaving  died  before  he  arrived,  Pilate 
is  said  to  have  been  banished  by  liis  suc- 


cessor, Caligula,  to  Vienna,  in  Gaul,  and 
there  to  have  committed  suicide.  The 
traveler  who  descends  the  Rhone,  in  the 
south  of  France,  may  see  still  standing 
tiie  veiy  tower  from  which,  as  tradition 
saj's,  Pilate  precipitated  himself  and 
died.  The  Roman  historian  Tacitus 
makes  this  important  reference  to  Pilate 
and  Christ,  "  The  autlior  of  this  name 
(Christian)  was  Christ,  who  was  eapitallj' 
punished  in  the  reign  of  Tiberius  by 
Pontius  Pilate." 

At  the  trial  of  Jesus,  Pilate  showed  a 
lack  of  moral  courage  to  do  what  he 
knew  to  be  right.  This  led  to  his  inde- 
cision, and  to  the  various  expedients  to 
release  Jesus,  till  at  last  he  yields  to  the 
demands  of  the  Jews,  through  fear  of 
losing  his  standing  as  Ctesar's  friend. 

The  governor.  A  term  applied  to 
pro-consuls,  legates,  or  procurators. 
The  tirst  were  appointed  by  the  Roman 
senate  a  governor  or  president  of  a  pro- 
vince for  one  year.  The  second  were 
governors  of  provinces,  appointed  by 
the  emperor,  and  had  much  greater 
power.  The  third,  the  office  of  pro- 
curator, pertained  rather  to  the  reve- 
nues; but  sometimes  it  extended  over 
everj'  department  of  government  in  a 
small  province,  or  in  a  portion  of  a  large 
province  where  the  pro-consul  or  legate 
could  not  reside.  Such  was  the  case  of 
Pilate,  Felix,  Festus,  and  other  procu- 
rators of  Judea.  The  Roman  governor's 
residence  was  at  Casarea,  but  at  the 
Passover  he  went  to  Jerusalem  to  pre- 
serve order. 

3-10.  The  confession,  remorse,  and 
SUICIDE  OF  Judas.  The  purchase  of  the 
potter's  held,  in  fultillment  of  ancient 
prophecy.  Found  only  in  Matthew. 
Compare  Acts  1  :  18,  19. 

3.  Condemned.  Some  suppose  that 
Matthew  here  goes  forward  a  little,  and 
relates  the  remorse  and  suicide  of  Judas 
after  the  condemnation  by  Pilate.  This 
is  unnecessary.  It  is  better  to  regard 
the  condemnation  as  that  of  the  San- 
hedrim, and  that  he  saw  that  Jesus  was 


378 


MATTHEW    XXVII. 


A.D.   30. 


and  brought  again  the  thirty  pieces  of  silver  to  the 

4  chief  priests  and  ckiers,  saying,  I  have  sinned  in 
that  I  liave  betrayed  "  the  innocent  blood.  And 
they  said,   What   is  that  to   us  {   see  thou  to  that. 

5  And  he  cast  down  the  pieces  of  silver  in  the  temple, 
"  and  departed,  and  went  and  hanged  himself. 


'  vers.  19,  23,  24, 

54;   Lk.   23.   41; 

Johu  19.  4 ;  Heb. 

7.26. 
'  2   Sam.   17.  23  : 

Ac.  1.  18. 


conlemned  in  the  fact  that  he  was  taken 
and  led  away  ia  a  procession  to  Pilate. 
When  Judas  saw  this,  he  douhtless  re- 
garded the  tiaal  coudemnation  of  Jesus 
by  Pilate  as  certain.  The  terrible  conse- 
quences of  his  sin  burst  upon  him. 
But  his  case  was  not  a  singular  one. 
The  wicked  never  fully  realize  tlie 
consequences  when  in  tlie  act  of  sin- 
ning. It  is  not  to  be  supposed  that 
Matthew  writes  this  to  palliate  tlie  crime 
of  Judas.  He  is  everywhere  spoken  of 
as  acting  freely  and  intentionally.  His 
great  guilt  was  brought  to  view  by  the 
words  of  Jesus,  "  It  had  been  good  for 
that  man  if  he  had  not  been  born,"  ch. 
26  :  24. 

Repented  himself.  The  verb  thus 
translated  means  to  change  one^s  care,  to 
regret,  and  is  not  the  one  translated  re- 
jxiit  in  ch.  3  :  2,  the  note  of  wliich 
please  see.  While  Judas  was  bargain- 
ing with  the  chief  priests,  and  seeking 
opportunity  to  betray  him,  his  mind 
was  taken  up  with  the  love  of  money 
and  the  details  of  the  betrayal;  but 
when  he  had  done  the  deed,  and  re- 
ceived the  paltry  reward  of  his  treach- 
ery, he  had  opportunity  for  reflection. 
The  money  did  not  afford  him  the  an- 
ticipated pleasure,  but  was  rather  a  re- 
minder of  his  terrible  crime.  He  re- 
membered the  predictions  of  Jesus  in 
regard  to  liis  death,  and  especially  in  re- 
gard to  himself  as  the  traitor,  and  the 
\  .voe  he  had  pronounced  upon  him.  The 
'condemnation  of  Jesus  by  the  Sanhe- 
drim, therefore,  gave  Judas  new  proof  of 
the  sure  fultiUmentof  these  predictions. 
He  feels  that  his  doom  is  certain.  He 
is  filled  with  remorse  and  despair  in 
view  of  the  terrible  consequences  of  his 
sin  upon  himself.  Contrast  his  false 
repentance  with  the  true  repentance  of 
Peter,  ch.  26  :  75.  Thirty  pieces, 
etc.  About  fifteen  dollars.  See  on  ch. 
26  :  15.  He  probably  brought  the  money 
back  in  the  morning  when  the  i^riests 
were  arranging  for  the  festival. 

4.  I  have  siuned.     So  said  Pharoah 
and  Saul,  in  view  of  the  consequences 


of  their  sins,  Exod.  9  :  27 ;  1  Sara.  15  : 
24.    Betrayed  the  innocent  blood. 

Omit  the  article.  He  acKnowledges  his 
crime  :  I  have  betrayed  an  innocent  per- 
son to  a  bloody  death.  Such  words, 
from  one  who  had  long  been  most  in- 
timately acquainted  with  Jesus,  was  a 
testimony  to  his  innocence  and  a  solemn 
warning  to  the  Jewish  rulers.  Judas 
would  gladly  have  appeased  his  con- 
science, if  in  any  way  he  could  have 
persuaded  himseli  that  Jesus  was  not 
innocent,  and  the  chief  priests  and  elders 
would  have  as  gladly  used  him  as  a  -\nt- 
ness  against  Jesus,  if  they  could.  See 
thou  to  that.  It  is  your  business, 
not  ours,  wliether  you  have  sinned  and 
betrayed  innocent  blood  or  not. 

5.  Cast  down — in  or  into  the 
temple.  The  original  word  means 
temple  in  the  Umited  sense,  in  the  holy 
place  where  the  priests  only  might  en- 
ter. Stung  with  remorse,  Judas  rushed 
into  the  temple,  which  was  probably 
quite  empty  on  account  of  the  scenes 
connected  with  the  crucifixion  of  Jesus, 
and,  penetrating  into  the  court  of  the 
priests,  unto  the  entrance  of  the  holy 
place,  confessed  his  crime,  and  flung  the 
money  into  that  sacred  inclosure.  De- 
parted. Withdrew  from  the  tem])le 
and  the  chief  priests  into  solitude,  u 
lonely  wretch.  Hanged  himself. 
This  is  entirely  consistent  with  the  state- 
ment of  Peter,  Acts  1  :  18.  Judas  may 
have  hung  himself  on  a  tree  near  a  pre- 
cipice, over  the  valley  of  Hinnon,  where, 
tlie  limb  or  rope  breaking,  he  would  fall 
to  the  bottom,  crushed,  mangled,  and 
killed.  Dr.  Hackett  says,  in  regard  to 
the  heights  of  Hinnon  {Scripture  IUkx- 
trations,  p.  275),  "  I  measured  the  pre- 
cipitous, almost  perpendicular,  walls,  in 
different  places,  and  found  the  height  to 
be,  variously,  forty,  thirty-six,  thirty- 
three,  thirty,  and  twenty-three  feet. 
Trees  still  grow  quite  near  the  edge  of 
these  rocks,  and  no  doubt  in  former 
times  were  still  more  numerous  in  the 
same  place.  A  rocky  pavement  exists, 
also,  at  the  bottom  of  the  ledges;  and 


A.D.   30. 


MATTHEW    XXVII. 


379 


6  And  the  chief  priests  took  the  silver  pieces,  p  and    ''  ch.  23.  24;  is.  oi. 
said,  It  is  not  hxwful  for  to  put  them  into  the  trea-      ^' 

7  sur}%  because  it  is  the  price  of  blood.     And  they 
took  counsel,  and  bouglit  with  them  the  potter's 

8  field,  to  bury  strangers  in.     Wherefore  tliat  field 
was  called,  i  The  field  of  blood,  ■"  unto  this  day. 

9  Then  was  fulfilled  that  which  was  spoken  by  Jere- 
my the  prophet,  saying,  ^ '  And  they  took  the  thirty 


"  Ac.  1.  19. 
'  Jos.  4.  9. 


Zee.  11.  12,  13. 


hence,  on  that  account  too,  a  person 
who  should  fall  from  above  would  be 
liable  to  be  crushed  and  mangled,  as 
well  as  killed.  The  traitor  may  have 
struck  in  his  fall  upon  some  pointed 
rock,  which  entered  the  body  and  caused 
his  bowels  to  gush  out."  Mattliew  sim- 
ply states  tlie  fact  of  his  suicide  ;  Peter 
i-efers  to  liis  terrible  death,  a  lit  end  to 
his  treacherous  career.     Sceon.ver.  7. 

6.  It  is  not  lawful.  Regarded  as 
inicleau  and  abominable.  It  was  the 
price  of  human  blood,  and  dishonorablj' 
obtained  by  Judas.  The  principle  tliat 
money  basely  acquired  sliould  not  be 
used  in  the  service  of  God,  is  involved 
in  Deut.  2'6  :  IS.  They  were  conscien- 
tious iu  not  deliliuo-the  temple  treasury, 
but  made  no  scruple  about  dcliling  their 
own  liauds  and  souls  Avitli  lioth  the 
))lood  and  its  price.  The  price  of 
blood  ;  given  to  secure  tlie  shedding  of 
blood.  Tliey  thus  aclvnowledge  that  they 
paid  tliis  to  secure  tiie  death  of  Jesus. 

7.  Took  counsel.  While  the  cruci- 
fixion wa-j  going  on,  or  soon  after.  They 
wx^re  at  a  stand  in  regard  to  tlie  use  of 
the  money  of  their  own  as  well  as  Ju- 
das's  iniquity.  Their  scruples  are  satisfi- 
ed by  devoting  it  to  a  beuevolent  object ; 
micousciously  they  fulfill  prophecy. 
The  potter's  field.  A  well-known 
lield,  where  cluy  was  dug  for  pottery,  or 
the  manufacture  of  earthenware.  The 
excavations  of  clay  had  rendered  the 
land  comparatively  useless,  and  hence 
was  ]"iureliascd  for  so  small  a  sum. 
Where  tliis  lield  was  situated  is  uncer- 
tain. It  is  now  pointed  out  on  the  steep 
southern  slope  of  the  valley  of  Hiunon, 
u[)posite  Mount  Zion,  near  the  eastern 
end  of  the  valley.  Cla}'  and  ancieut  se- 
luilchres  are  found  here.  It  was  doubt- 
less iu  this  locality.  A  pottery  at  Jeru- 
salem at  i^rcsent  ol)tains  clay  from  the 
hill  over  the  valley  of  the  Hiinion.  Ju- 
das may  liave  fallen  into  one  of  these 
clay  cxcav.ations.  It  is  not,  however, 
necessary  to  understand  Peter  (Acts  1  : 


18)  as  saying  that  Judas  fell  and  met  his 
bloody  end  on  this  field;  but  he  may 
mean  that  the  field  was  named  "field  of 
blood"  from  the  notorious  bloody  end 
of  tlie  traitor,  wlierever  it  occurred. 
Peter  would  also  seem  to  intimate  that 
Judas  purcliased  the  field  himself;  but 
the  original  evidently  means  that  Judas, 
by  his  treachery,  gave  occasion  for  the 
purchase  of  the  field.  To  bury  stran- 
gers. Foreigners,  probably  Gentile  pro- 
selytes, who  might  come  up  to  the 
feasts.  Others  suppose  foreign  Jews  to 
be  meant.     Compare  Eph.  2  :  13,  19. 

8.  Wherefore  that  field  was 
called.  A  two-fold  reason  why  it  was 
called  Aceldama,  field  of  blood;  one 
given  here  by  Matthew,  because  pur- 
chased with  the  price  of  blood ;  the 
other  by  Peter  (Acts  1  :  19),  from  the 
well-known  bloody  death  of  the  traitor. 
Unto  this  day.  The  time  that  Mat- 
tliew wrote,  about  eight  to  twenty  years 
after  the  crucifixion.  "  Skeptics  have 
(luoted  this  phrase  in  proof  that  Mat- 
thew was  written  in  a  later  age.  But  it 
is  a  curious  coincidence  that  we  fell  upon 
this  phrase  a  few  days  since  in  a  New- 
York  newspaper,  in  regard  to  an  event 
not  more  than  eight  years  distant." — 
Whedon. 

9.  Jeremy.  The  prophecy  is  found 
in  Zech.  11  :  13.  Wliy,  then,  is  it  r'^- 
ferred  to  Jeremiah  ?  This  very  difficult 
c|uestion  may  be  answered  variously.  (1) 
The  Syriac  and  Persian  versions  of  Mat- 
thew, and  several  of  the  later  Greek 
manuscripts,  read  simply  "  through  the 
prophet."  Some  early  transcriber  may 
have  inserted  the  name  Jeremiah,  sup- 
posing it  to  be  his  prophecy,  from  a  re- 
miniscence of  Jer.  18  :  2.  (2)  Or  some 
early  transcriber  may  have  mistaken  the 
abbreviated  form  of  Zechariah  for  that 
of  Jeremiah,  the  only  diflerence  being 
in  a  single  letter.  (o)'Or  possibly,  as  the 
Jews  (according  to  the  Talmudic  order) 
placed  Jeremiali  at  the  head  of  the  pro- 
phets, his  name  is  given  as  a  general  title 


380 


MATTHEW    XXVII. 


A.D.  30. 


pieces  of  silver,  the  price  of  him  that  was  valued, 
10  whom  they  of  the  children  of  Israel  did  value  ;  and 
gave  them  for  the  potter's  field,  as  the  Lord  appoint- 
ed me.' 


Jesus  is  arraigned  hefore  Pilate. 

11  AND  Jesus  stood  before  the  governor.  '  And  the 
governor  asked  him,  saying,  Art  thou  the  King  of 
the  Jews  ?     And  Jesus  said  unto  liim,  "  Thou  say- 

12  est.     And  when  he  was  accused  of  the  chief  priests 

13  and  elders,  ^  he  answered  nothing.  Then  said 
Pilate   unto    him,  ^  Hearest   thou  not  how  many 


'  Mk.  15.  2;   Lk. 

23.  3;   John  18. 

33. 
"  John  18.  37. 

'■  ch.  26.  63 ;  John 

19.  9. 
y  ch.  26.  63;  John 

19.  10. 


of  the  prophetic  writings.  (4)  Or,  witli 
the  last  reason  may  be  added,  tliat  the 
Evangelist  liad  in  view  several  prophetic 
passages,  Jer.  7  :  3:2 ;  19  :  G ;  3:i  :  8,  14  ; 
Zech.  11  :  13,  13.  Eitlier  of  these  an- 
swers is  a  sufficient  explanation.  (5) 
Or  the  passage  quoted  may  have  oc- 
curred in  a  work  of  Jeremiah  which  has 
been  lost.  Such  a  worlv,  Jerome,  of  the 
fourth  century,  says  he  saw. 

And  they  took,  etc.  The  seme  of 
Zeehariah  is  given  rather  than  the  worrf^. 
Valued— value.  Better  translated, 
priced~])rice.  The  verbal  correspon- 
dence between  the  noun  price  and  the 
verbs  prk-ed  and  price  is  thus  retained, 
as  in  the  Greelv.  The  children  of  Is- 
rael did  value,  or  price.  The  San- 
hedrim and  Judas  as  representatives  of 
Israel  fixed  the  price. 

10.  As  the  Lord  appointed  me. 
Zeehariah  both  acted  and  spoke,  and 
wrote  liis  prophecy  under  tlie  command 
and  direction  of  the  Lord.  Compare 
Jer.  32  :  6-9,  where  the  prophet,  by  way 
of  symbol,  purcliases  the  held  at  Ana- 
thoth,  according  to  tlie  command  of  tlie 
liord.  The  Septuagint  has  tlie  same  for- 
mula, Exod.  9  :  12. 

11-14.  Jesus  is  examined  by  Pilate. 
The  first  time,  Mark  15  :  3-5;  Luke 
23:  2-5;  John  18:  2.8-38. 

11.  And  Jesus  stood.  According 
to  several  of  the  oldest  manuscripts,  ivas 
placed.  In  the  governor's  palace,  orpr;\?- 
torium  (John  18  :  28),  on  Mount  Zion, 
l)uilt  by  Herod  the  Great,  and  the  offi- 
cial residence  of  the  Roman  governors, 
when  at  Jerusalem.  Some  suppose 
the  tower  of  Antonia,  adjoining  the 
temple  area  on  the  noi-th.  The  San- 
hedrim entered  not  into  the  gover- 
nor's house;  for  the  entrance  of  a 
Jew  into  tlie  house  of  a  Gentile  made 


him  unclean  till  the  evening,  John  18  : 
28.  They  wish  Pilate  to  ratify  and  exe- 
cute their  sentence.  This  he  refuses  to 
do  without  knowing  their  accusation, 
and  the  evidence,  John  18  :  29-32.  They 
therefore  appear  as  his  accusers,  bringing 
the  charge,  not  of  blasphemy,  on  ac- 
count of  which  he  had  been  condemned 
by  the  Sanhedrim  (ch.  26  :  65, 66),  but  of 
treason  against  Ciesar,  as  king  of  the 
Jews,  Luke  33  :  2.  They  thought  that 
the  former  charge,  being  religious,  Pi- 
late would  not  entertain,  but  that  the 
latter  he  must  entertain,  relating  as  it 
did  both  to  Cifisar  and  himself. 

At  this  point  Mattliew  says,  the  go- 
vernor asked  him,  rather,  questioned 
him,  the  verb  here  expressing  formal  ju- 
dicial questioning.  Art  thou  the 
King?  etc.  It  is  implied  that  this 
charge  hud  been  preferred  against  him. 
Accordingly  Luke  (23  :  2)  informs  us 
tiiat  they  charged  him  with  seditious  agi- 
tation, forbidding  to  pay  the  tribute 
money,  and  proclaiming  himself  Christ, 
a  king.  Before  answering,  Jesus  brought 
out  clearly  before  Pilate's  mind  the  dis- 
tinction between  a  civil  and  a  spiritual 
kingdom,  declaring  that  his  was  the  lat- 
ter,"john  18  :  3:2-:56.  And  then  he  an- 
swered, Thou  sayest ;  thou  hast  an- 
swered it.     See  on  ch.  26  :  25. 

12.  He  answered  nothing.  He  had 
declared  liis  Messiahship  and  the  spiritual 
nature  of  his  kingdom  to  Pilate.  He  liad 
nothing  more  to  add.  Their  malignant 
charges  were  unworthy  an  answer,  and 
his  silence  a  reaffirmation  of  what  he  had 
said.     Compare  1  Pet.  2  :  33. 

13.  How  many  things.  Rather, 
^'V?lat  great  tldiuja,  or  sinijjly.  What 
things.  The  "eference  is  to  the  magni- 
tude rather  than  the  number  of  things. 
Pilate  may  have  desired  Jesus  to  deny 


A.D.   30. 


MATTHEW     XXVII. 


381 


14  things  they  witness  against  thee  ?  '■  And  he  an- 
swered him  to  never  a  word  ;  insomuch  that  the 
governor  marveled  greatly. 

Bardhhan  jjrefo-red  to  Jesus. 

15  »  NOW  at  that  feast  the  governor  was  wont  to  re- 
lease unto  the  people  ai  prisoner,  whom  they  would. 

16  And  they  had  then  a  notable  prisoner,  called  Barab- 

17  has.  Therefore  when  tliey  were  gathered  together, 
Pilate  said  unto  them,  Whom  will  ye  that  I  release 
unto   you  ?     Barabbus,    or    Jesus    which    is    called 

18  Christ  ?  ''  For  he  knew  that  for  envy  they  had  de- 
livered him. 


I6.  53.  7. 


Mk.  1.5.  6;  Lk 
2;i  17;  John  18. 
39.  40. 


"  Gc.  3T.  11;  Prov. 
27.  4 ;  1  John  3. 
12. 


the  charges,  in  order  to  help  him  iu  de- 
claring his  innocLTice  and  his  acquittal. 
But  they  needed  \w  denial ;  Pilate  l^new 
liis  innocence  (ver.  18),  and  that  the  Jew- 
ish rulers  would  not  conspire  against 
him,  because  he  would  free  them'froni 
Ilomun  autliority. 

14.  The  governor  marveled  great- 
ly. He  greatly  wuudered  that  Jesus  did 
not  even  make  any  reply,  much  less  any 
explauatit)U  of  the  charges,  noteveu  aivord. 
His  silence  continues  till  Pilate  some  time 
after  referi'ed  to  his  power  to  crucify  Iiim 
or  release  him,  Jolm  19  :  10,  11. 

Pilate  now  goes  forth  and  declares  the 
.nnocence  of  Jesus,  Luke  23  :  4;  John 
18  :  28.  Tlie  Jews  are  therefore  the 
more  violent,  accusing  him  with  stirring 
up  the  people  throughout  all  Judca,  be- 
ginning from  Galilee.  Leaniing  that 
Jesus  is  a  Galilean,  Pilate  sends  him  to 
Herod,  the  tetrarch  of  that  country,  who 
mocks  him,  and  sends  him  back  to  Pi- 
late, Luke  23  :  5-1.5.  Matthew  omits  this 
reference  to  Herod,  which  is  recorded 
only  l)y  Luke,  and  passes  to  the  next 
expedient  of  Pilate  to  release  Jesus. 

15-23.  Barabbas  pkeferred  to  Je- 
sus, Mark  15  :  6-14 ;  Luke  23  :  17-23 ; 
John  18  :  39,  40. 

15.  At  that  feast.  At  eveiy  Pass- 
over. Was  wont  to  release.  The 
origin  of  this  practice  is  unkuowu ;  it  is 
not  mentioned  in  histoiy.  The  custom 
was  probably  established  by  the  Romans 
to  conciliate  the  Jews,  since  persons 
would  often  be  in  prison  whom  tiie  Jews 
would  desire  to  liberate  from  Roman 
law.  On  the  strength  of  this  custom, 
Pilate  tries  to  save  Jesus  without  otfend- 
iug  the  Jews.  Instead  of  l)()l(lly  doing 
what  he  knew  to  be  right,  he  weakly  re- 
sorts to  an  expedient. 


16.  They.  The  officers  and  keepers 
of  tlu;  jirison,  where  transgressors 
against  Roman  law  were  contined.  No- 
table. The  word  in  Greek  is  used  in  a 
bad  sense,  and  means  notorious,  famoux, 
noted. 

Barabbas.  The  name  means  fSoii  of 
/lis  father.  Some  tliink  he  was  son  of  a 
ntbbi.  A  few  ancient  versions  and  later 
manuscripts  have  Jesus  Barabba.f.  Hence 
some  regard  him  as  a  false  Messiah,  and 
see  a  striking  providence  in  liaving  a 
false  Jesus,  Savior,  put  against  the  true 
Jesus  ;  a  false  son  of  the'  Father  against 
the  true  and  real  Son  of  God.  All  this, 
however,  is  very  doubtful.  Tlie  contrast 
in  verse  20  seems  to  be  decidedly  against 
the  sujiposition  that  Barabbaswa's  also 
called  Jesus.  We  learn  from  the  Gos- 
pels that  lie  was  a  most  atrocious  crimi- 
nal, a  robber  (John  18  :  40) ;  a  raiser  of 
sedition  in  Jerusalem,  and  a  nnn-derer; 
and  that  he  was  bound  with  his  compa- 
nions iu  sedition,  Mark  15  :  7 ;  Luke  23 : 
19. 

17.  They  were  gathered  together. 
The  pcojjle  (ver.  15)  iu  connection  with 
tlie  Jewish  rulers.  Pilate  hoped  to  get 
a  popular  expression  from  the  multitude 
in  favor  of  releasing  Jesus,  rather  than 
Barabbas.  The  reason  of  this  hope  is 
stated  in  the  next  verse. 

18.  Envy.  Pilate  knew  that  the  Jew- 
ish rulers  were  envious  against  Jesus  on 
account  of  his  jjuinilarity  with  the  mul- 
titude, and  because  tliey  rcirarded  him  as 
a  formidable  rival.  He  iioped  tlicjieople 
would  demand  his  release.  They.  The 
chief  priests  and  elders.  Tln-cc  times  does 
he  proi)Ose  to  release  Jesus  (Luke  23  : 
22),  but  the  people,  persuaded  by  tlieir 
rulers,  to  his  surprise  and  mortification, 
demand  Barabbas, 


382 


MATTHEW    XXVII, 


A.D.   30. 


19  When  he  was  set  down  on  the  judgment  seat,  his 
wife  sent  unto  hira,  saying,  Have  thou  nothing  to 
do  with  "  that  just  man  :  for  I  have  suffered  many 
things  this  day  in  a  dream  because  of  him. 

20  ''  But  the  chief  priests  and  elders  persuaded  the 
multitude  that  they  should  ask  Barabbas,  and  de- 

21  stroy  Jesus.  The  governor  answered  and  said  unto 
them.  Whether  of  the  twain  will  ye  that  I  release 

22  unto  you  ?  They  said,  Barabbas.  Pilate  saith  unto 
them,'  What  shall  I  do  then  with  Jesus  which  is 


'  ver.  4 ; 

1  Pet. 

John  2. 
"i  Mk.  15 

2.3.  18; 

40;  Ac. 


Is.  53. 11 ; 

2.  22;    1 
,  1. 

11;  Lk. 
John  18. 

3.  14,  15. 


19.  When  he  was  set  down.  Rath- 
er, Atid  as  ht  mt.  He  was  sittiii!^  upon 
the  juduinent-seat  awaiting  the  decision 
of  the  people,  and  ready  to  pronounce 
the  discharge  of  the  prisoner  demanded. 
Judgment-seat.  John  (19 :  13)  speaks 
of  tlie  otiicial  seat,  upon  wliicli  the  ma- 
gistrate sat  when  pronouncing  judg- 
ment, as  located  in  a  place  called,  in 
Greek,  the  Pavement,  and  in  Hebrew, 
Gabbatha,  or  elevation.  This  was  outside 
of  the  judgment-hall,  probaljly  in  front 
of  it,  on  an  elevated  platform,  paved 
with  marble.  The  judgment-seat  may 
have  been  portable,  and  placed  wherever 
the  ma<;:istrate  might  direct. 

His  wife.  Her  name  is  said  to  have 
been  Claudia  Procula.  This  incident  is 
i-elated  only  by  Matthew,  and  it  shows 
his  accuracy ;  for  the  Roman  governors 
had  but  recently  been  permitted  Ity  the 
lioman  senate  to  take  their  wives  along 
with  them.  That  just  man.  Not  only 
innocent,  but  righteous.  She  doubtless 
luid  some  knowledge  of  Jesus,  and  was 
not  unlikely  a  God-fearing  heathen  wo- 
man. A  dream.  An  extraordinary  one, 
from  which  she  had  xnfiVird  miic/i.  It 
was  sent  by  God;  for  the  time  both  of 
the  dream  and  of  sending  the  message 
to  her  husband,  indicates  an  overruling 
Providence.  Compare  ch.  '2  :  13,  19,  •.i:3. 
It  is  remarkal)le  that  a  heathen  woman 
should  i)lead  for  the  Ju>t  One,  when  the 
.lewisii  ])eople  clamor  for  his  deatli. 
This  day.  Probaljly  in  the  morning, 
after  Pilate  had  gone  forth  to  the  trial  of 
Jesus. 

20.  The  chief  priests  and  elders 
persuaded.  While  Pilate  ri'ceives  the 
message  from  his  wife,  the  Jewish  lead- 
ers are  active  in  counteracting  the  influ- 
ence of  Pilate's  appeal  in  favor  of  Je- 
sus. The  multitude  were  those  who  liad 
collected  during  the  arrest  and  the  trial; 
doubtless  composed  very  laricdy  of  the 
street  rabble,  who  are  now  as  ready  to 


condemn  him  as  they  were  a  few  days 
before  to  praise  him.  The  disciples  and 
friends  of  Jesus,  who  took  the  lead  in 
his  triumphal  entry  into  Jenisalem,  ami 
whom  the  Jewish  rulers  so  feared  that 
they  dure  not  to  arrest  him  openly,  were 
without  douljt  mostly  absent,  through 
fear  or  ignorance.  Yet  persuasion  was 
necessary  to  induce  even  the  rabble  to 
ask  for  the  discharge  of  such  a  notorious 
criminal  as  Baraljbas,  and  the  death  of 
such  a  righteous  one  as  Jesus.  The 
wicked  and  malicious  conduct  of  the 
Jewish  people  in  demanding  the  death 
of  the  Holy  and  the  Just,  when  Pilate 
had  decided  to  release  him,  is  presented 
by  Peter  in  Acts  3  :  13-15. 

21.  Answered.  The  instigations  of  the 
priests  and  elders,  which  "he  overhears 
and  observes  from  his  judgment-seat. 
See  on  ch.  11  :  25.  He  inteqioses  the 
question:  Whether  of  the  twain? 
ir/*/V//  of  the  tiro.'' 

22.  What  shall  I  then  do  ?  Pilate 
seems  to  have  been  taken  with  surprise 
that  they  should  ask  the  release  of  Ba- 
rabbas, the  rebel,  robber,  and  murderer, 
rather  than  Jesus,  who  had  committed 
no  crime.  He  is  left  in  doubt  as  to  what 
they  would  have  him  do  with  Jesus. 
Here  do  we  behold  another  step  of  Pi- 
late in  weakly  yielding  himself  into  the 
power  of  the"  Jew-s.  At  first,  instead  of 
acquitting  Jesus,  he  adopts  the  expe- 
dient of  having  the  people  demand  his 
release  at  tlie  feast.  This  fails,  and  ex- 
pediency leads  to  expediency.  Instead 
of  acting  as  a  righteous  and  independent 
judge,  lie  now  asks  those  who  had  no 
jurisdiction  over  the  case,  "What  shall 
I  then  do  with  Jesns  f '  Though  he  de- 
sires to  acquit  him,  yet  the  question  im- 
plies and  >hows  that  his  decision  will  be 
influenced  liy  the  demands  of  the  people. 
He  was  doubtless  also  desirous  of  pleas- 
ing the  people,  because  they  might  ac- 
cuse him  of  di^loyalty  to  Csesar.    The 


A.D.   30. 


MATTHEW    XXVII. 


383 


called  Christ  ?     «  They  all  say  unto  him,  Let  him  be    '  Ac.  13.  28. 
23  crucified.     And  the  governor  said,  Why,  what  evil 
hath  he  done  ?     But  tlicy  cried  out  the  more,  say- 
ing, Let  him  be  crucified. 

When  Pilate  saw  that  he  could  prevail  nothing. 


24 


but  that  rather  a  tumult  was  made,  he  '  took  water     '  ^"u.  21.  6,  7; 
•      -   - •  -  '       Ps.    26.   e;    Jcr. 


and  washed  hk  hands  before  the  multitude,  saying,      20.  15, 
I  am  innocent  of  the  blood  of  s  this  just  person:    *ver.  4 
25  see  ye  to  it.     Then  answered  all  the  people,  and  said, 


complaints  of  the  Jews  received  parti- 
cular attention  at  Rome.  Ardiclaus  liad 
been  deposed  partly  on  account  of  the 
complaints  of  his  subjects  against  him. 
A  sellish  motive,  tliercfore,  operated 
against  his  moral  courage,  and  doubtless 
led  him  to  desire  to  conciliate  the  Jews, 
to  ■whom  he  was  odious,  \>y  granting 
their  request,  at  least  in  a  modified  forui, 
as  by  scourging  and  mockeiy.  See  on 
ver.  2o. 

Let  him  be  crucified.  That  they 
all  thus  cried  out  shows  how  success- 
ful the  rulers  had  been  in  stirring  up  the 
people.  They  might  have  asked,  Let 
him  be  stoned,  which  was  the  Jewish 
mode  of  execution  and  their  penalty  for 
blasphemy  ;  or  they  might  have  simply 
said.  Let  him  be  put  to  death  ;  but  they 
demand  crucifixion,  the  Roman  punish- 
ment for  sedition.  They  thus  also 
gratify  their  hatred  against  Jesus.  As 
they  demanded  the  release  of  Barabbas, 
who  would,  doubtless,  have  been  cruci- 
fied for  his  crimes,  so  thej'  ask  for  Jesus 
the  punishment  which  Barabbas  would 
have  received.  Thus  is  Barabbas  pre- 
ferred to  Jesias.  Yet  in  this  were  the 
Scriptures  and  the  predictions  of  Jesus 
being  f  ullilled,  John  18  :  83.  He  dies  an 
ignominious  death,  his  body  is  unmuti- 
lated  and  not  a  bone  broken,  and  he  is 
made  a  curse  by  hanging  on  the  tree. 

23.  Pilate  strives  to  reason  with  them. 
If  they  insist  on  his  death,  they  must 
show  some  crime  meriting  such  a  pu- 
nishment. And  certainly  he  had  not 
done  any  thing  demanding  crucifixion. 
Though  he  finds  no  ml  in  him  (Luke 
1'.3  :  14),  yet  on  the  principle  of  ex]3e- 
dieney  he  proposes  to  conciliate  the 
Jews  by  the  milder  piinishment  of 
scourging,  Luke  23  :  22.  But  they  only 
answer  by  crying  out  tumultuously. 
Let  him  be  crucified. 

24,  25.  Pilate  declares  himself  in- 
nocent OF  THE  BLOOD  OF  JeSIS,  which 

the  people  imprecate  upon  theoiselves. 


I  Found  only  in  Matthew.  As  Matthew 
I  alone  relates  the  dream  and  the  message 
of  Pilate's  wife,  so  he  alone  relates  this 
act,  which  her  message,  doubtless,  did 
much  in  producing.  Tli«  auswei-  of  tlie 
Jews  also  fittingly  appears  in  a  Gospel 
especially  designed  for  Jews,  showing 
the  aggravated  guilt  of  theii-  nation. 

24.  Washed  hi.s  hands.  Pilate, 
finding  that  his  expedients  availed  uo- 
thina;,  and  that  a  popular  tumult  was 
imminent,  took  water  and  washed  his 
hands,  according  to  a  usage  of  the  Jews 
(Deut.  21  :  6-9),  and  of  some  other  na- 
tions, signifying  that  he  repudiated  all 
responsibility  for  the  death  the  people 
demanded.  This  was  an  impressive  act, 
and  should  have  caused  the  Jews  to 
pause  and  consider.  Possibly  Pilate 
hoped  tliat  it  mi^ht  produce  a  good  ef- 
fect. But  he  had  no  right  to  pronounce 
■what  he  knew  to  be  an  unrighteous  con- 
demnation ;  and  to  relieve  himself  of  the 
responsibility  of  a  judge  was  impossible. 
Washing  of  hands  and  repudiation,  how- 
ever solemn  and  public,  could  not  relieve 
liim  or  cleanse  his  conscience  from  guilt. 
This  just  person.  Jud  man.,  using 
the  same  language  as  his  wife,  ver.  19. 
See  ye  to  it.  As  the  chief  priest  and 
the  elders  had  said  to  Judas  (ver.  4),  so 
now  Pilate  says  to  the  people.  The  re- 
sponsibility and  the  guilt  of  shedding; 
innocent  blood  rests  on  you,  not  on  me. ; 

2.5.  His  blood  be  oii  us,  etc.  Such; 
was  the  fearful  imprecation  of  the 
frantic  multitude  upon  themselves  and 
their  children.  For  eighteen  centuries 
have  the  Jewish  people  been  suffering 
what  they  then  madly  imprecated  on 
themselves.  Forty  years  after,  their 
city  was  taken  and  destroyed  by  the 
Romans,  and  such  multitudes  were  cru- 
cified that  room  failed  for  the  crosses, 
and  crosses  for  the  bodies.  (Josephus, 
Jewixh  War,  v.  11.  1.)  Doubtless  some 
of  those  very  persons,  or  their  children, 
were  amous:  those  who  were  crucified, 


384 


MATTHEW    XXVII. 


A.D.  30. 


26  ''  His  blood  he  on  us,  and  on  our  children.  Then 
released  he  Barabbas  unto  them  :  and  when  '  he 
had  scourged  Jesus,  he  delivered  Mm  to  be  cruci- 
fied. 

Tlie  insults  of  the  soldiers. 

27  THEN  the  soldiers  of  the  governor  took  Jesus 
into  the  common  hall,  and  gathered  unto  him  the 

28  whole  band  of  soldiers.     And  they  stripped  him, 

29  and  '  put  on  him  a  scarlet  robe.  '"  And  when  they 
had  platted  a  crown  of  thorns,  they  put  it  upon  his 


•-Deu.  19.10;  Jop. 

2.  19;  2  Sam.  1. 

16;  1  Ki.  2.  32: 

Ac.  5.  28. 
'  Mk.  15.  15;  John 

19.  1,  16;  Is.  50. 

6 ;  53.  5 ;  Lk.  23. 

16,  24.  35. 
"Mk.  15.16:  John 

19.  2. 

'  Lk.  23.  11. 
■"Ps.    69.    19;    Is. 
53.  3. 


This  was  the  decision  of  the  multitude, 
and,  properly  speaking,  of  the  nation, 
though  doue  in  partial  ignorance  (Acts 
3  :  if) ;  for  nearly  one  half  of  the  popu- 
lation of  Judea  and  Galilee  probably  at- 
tended the  Passover.  Josephus  esti- 
mates the  number  who  attended  at  about 
three  millions.  {Jewish  War,  ii.  14.  3.) 
In  this  multitude  were  probably  repre- 
sentatives of  all  portions  of  the  country, 
and  their  decision  against  Jesus  was 
unanimous,  John  18  :  40.  See  on  ch. 
31  :  9. 
26.    Thereupon  Pilate  releases  Bx- 

RA.BBAS,  SCOURGES  JeSUS,  and  DELIVERS 

HIM  TO  BE  CRUCIFIED,  Mark  15  :  1.5; 
Luke  23  :  -,'4,  25. 

2(5.  And  when  he  had  scourged 
Jesus.  £ut  Jesus,  having  caiu<<ed  to  be 
scourged.  It  was  a  Roman  custom  to 
scourge  a  criminal  before  crucitixion. 
Roman  scourging  was  more  severe  than 
Jemsh.  The  number  of  lashes  was  not 
limited  to  forty.  The  whips  were  arm- 
ed with  bones  or  lead,  to  render  the 
blow  the  more  fearful,  and  to  lacerate  the 
flesh.  The  criminal  was  generally  bound 
to  a  low  block,  in  a  stooping  posture, 
and  received  the  fearful  blows  upon  the 
naked  back.  The  scourging  before  cru- 
citi.xion  was  generally  exceedingly  cruel, 
and  criminals  frequently  died  under  it. 
Jesus  was  probably  scourged  by  soldiers 
appointed  by  Pilate  for  the  purpose.  It 
took  place  outside  of  the  governor's 
house,  and  was  a  fulfillment  of  a  predic- 
tion of  Jesus,  ch.  20:19;  and  of  prophecy, 
Isa.  50 :  6 ;  53  :  5.  Pilate  seems  to  have 
been  affected  by  the  cruel  scourging,  and, 
thinking  that  what  touched  his  heart 
might  affect  the  hearts  of  others,  he  de- 
termines to  make  one  more  appeal  to  the 
Jewish  people  by  showing  him  lacerated 
and  bleeding,  arrayed  in  a  garb  of  mock- 
ery.    But  in  vain.     See  John  19  :  1-16. 

Delivered   him  to  be  crucified. 


Matthew  states  the  general  fact,  and  in 
harmony  with  John's  account,  in  that 
he  places  his  delivery  to  crucifixion  after 
the  scourging,  and  the  scourging  before 
the  mockery.  After  making  this  sum- 
marj"  statement,  he  passes  on  and  de- 
scribes the  mockery. 

27-30.  Jesus  mocked  by  the  sol- 
diers, Mark  15  :  16-19  ;  John  19  :  1-16. 
Matthew  docs  not  describe  this  with  re- 
ference to  exact  chronological  order, 
but,  in  placing  it  in  a  general  way  just 
previous  to  his  being  led  away  to  cruci- 
fixion, agrees  with  John,  who  delineates 
this  portion  of  the  narrative  with  great 
particularity. 

27.  The  common  hall.  The  pra- 
torium,  or  governor's  house;  Herod's 
palace.  See  on  vers.  2  and  11.  Jesus 
is  taken  from  near  the  judgment-seat, 
which  was  probably  in  front  of  the 
house,  into  the  court  of  the  house, 
Mark  15 :  16.  The  whole  baud.  Tlic 
whole  Roman  cohort,  stationed  at  Jeru- 
salem, which  was  a  tenth  part  of  a  legion, 
and  embraced  from  three  to  six  hundred 
men  or  more.  See  on  eh.  26  :  47.  The 
whole  company  of  soldiers  were  gather- 
ed unto  Jesus  to  make  sport  with  him. 

28.  Stripped  him,  of  his  outer  gar- 
ment, or  mantle.  Scarlet  robe.  Crim- 
son military  cloak  of  a  Roman  officer. 
Mark  and  John  speak  of  it  as  purple,  or 
purple-red,  a  color  worn  by  emperors. 
The  colors  intermingled,  and  the  names 
were  often  indefinitely'  ai)])lied,  and,  in 
popular  language,  interchanged.  The 
cloak  was  put  upon  him  in  derision  of 
his  kingly  dignity,  and  in  accordance 
with  the  charge  the  Jews  brought  against 
him.     Compare  Ps.  35  :  15,  16. 

29.  Had  platted.  Having  woven. 
A  crown  of  thorns.  The  principal 
object  was  mockery;  a  derisive  imita- 
tion of  crowning  kings  and  conquerors 
with  wreaths  of  n-y,  palm,  or  laurel.     It 


A.D.  30. 


MATTHEW    XXVII. 


S8S 


head,  and  a  reed  in  liis  right  hand :   and  they  bow- 
ed the  knee  before  him,  and  mocked  him,  saying, 
;)0  Hail,  king  of  the  Jews  !     And  "  they  spit  upon  him, 
and  took  the  reed,  and  "  smote  him  on  the  head. 

Jesus  led  away  to  be  crucified. 

:{1  V  AND  after  that  they  liad  mocked  him,  they 
took  the  robe  off  from  him,  and  put  his  own  raiment 

82  on  him  ;  "i  and  led  him  away  to  crucify  liim.  '  And  as 
they  came  out,  *  they  found  a  man  of  Cyrene,  Si- 
mon  by  name :    him  they  compelled   to   bear  his 


"  Ch.  26.  67;  18.50. 

6. 
"  Mic.  5.  1. 
•>  Jlk.  15.  20;  Lk. 

2;i.  2ti ;  John  19. 

16. 
ich.  21.  38,  39;Ib. 

53.  7. 
'  Le.    4.    12,    21  ; 

Num.  15.  3.5,  36; 

1  Ki.  21.  13;  Ac. 

7.   58;    Ueb.    13. 

12. 
•  Mk.  15.  21 ;  Lk. 

23.26. 


was,  doubtless,  a  secondary  object  to 
make  it  a  jxiinful  crown.  So  mean  a 
plant  as  the  thorn  made  it  suitable  for  a 
mock  crown,  and  well  adapted  to  pro- 
duce pain.  It  is  a  matter  of  dispute  as 
to  what  species  of  thorn  was  used. 
Tliorny  plants  and  shrubs  abound  in 
Palestine.  The  Spina  Chridi,  or  C/rrisfs 
f/iorn,  is  now  very  common  near  Jerusa- 
lem, aud  is  very  generally  pointed  out 
as  the  species  of  thorn  used  on  this  oc- 
casion. Another  plant  (a  leguminous 
flexile  thorn)  is  preferred  by  others. 
Rev.  E.  P.  Hammond,  who  was  in  Jeru- 
salem in  December,  18G6,  in  referring  to 
it  says,  "  Before  leaving,  Mrs.  Gobat  pre- 
sented me  with  a  crown  of  thorns, 
which  must  be  similar  to  the  one  which 
our  blessed  Savior  wore;  for  all  about 
Jerusalem  the  same  kind  of  thorn 
grows  as  in  the  days  of  our  Lord.  .  . 
Each  of  the  thorns  upon  the  crown  was, 
when  it  was  oivcn  me,  as  sharp  as  a  cam- 
bric needle.  Tlie  latter  plant  is  the 
more  probable  one.  It  is  possible  that 
this  crown  remained  on  his  head  during 
his  crucifixion,  since  Matthew  and  Mark 
mention  the  removal  of  the  purple  robe, 
but  not  the  crown. 

A  reed.  A  plant  with  a  hollow- 
jointed  stock,  a  common  product  of  the 
wilderness  of  Judea  and  of  the  banks  of 
the  Jordan,  and  sometimes  used  for 
walking-canes.  This  was  given  him  as 
a  mock  sceptre,  and  placed  in  his 
right  hand,  as  kings  generally  held 
their  sceptres  in  this  hand.  Mocked 
him.  Paid  him  mock  homage  as  to  a 
king.  Thus  was  fulfilled  his  prediction, 
eh.  20  :  19.  Hail.  Jo;/  to  thee.  Simi- 
lar to  the  Hebrew  phrase,  Let  the  king 
live  forever,  Neh.  3:3;  Dan.  3  :  4. 

30.  Their  mockery  is  now'  turned  into 
the  grossest  insult  and  violence.    To  spit 
upon  a  person  was  expressive  of  the  deep- 
est contempt.    Isa.  53 :  3.    See  on  ch.  36 : 
33 


67.  The  pain  from  the  stroke  of  the 
reed  was  heightened  by  the  sharp,  thorny 
crown.  This  mockery  and  violence  was 
not  required  by  the  law.  It  was  tlie 
lawless  sport  of  a  coarse  and  brutal  sol- 
dieiy,  who  knew  little  of  Jesus  except 
what  they  had  heard  from  the  Jews,  and 
who,  doubtless,  regarded  him  as  a  re- 
ligious fanatic.  But  all  this  Jesus  bore 
meeklv,  submissively,  silently,  Isa. 
53:7." 

Having  related  the  mockery  of  Jesus 
which  preceded  the  final  attempt  of  Pi- 
late to  release  Jesus  (John  19  :  1-16), 
Matthew  proceeds  to  narrate  the  cruci- 
fixion.    See  on  ver.  36. 

31-34.  Jesus  is  led  forth  to  cruci- 
fixion, Mark  15  :  20-23  ;  Luke  33  :  26- 
33;  John  19  :  16,  17.  Luke's  accountis 
the  fullest. 

31.  Led  him  away.  Led  by  the  cen- 
turion on  horseback,  who  had  charge  of 
the  crucifixion,  ver.  .>!. 

33.  As  they  came  out ;  tlie  city, 
Heb.  13  :  12.  Criminals  were  executed 
outside  the  city,  Lev.  34  :  14;  Num  15  : 
35  ;  1  Kings  21  :  13 ;  Acts  7  :  58.  Cy- 
rene was  a  city  on  the  nortli  coast 
of  Africa.  Many  Jews  resided  there. 
They  were  accustomed  to  visit  Jerusa- 
lem in  large  numbei-s  at  the  great  festi- 
vals, and  had  there  a  synagogue,  Acts  2  : 
10 ;  6:9.  Simon  w'as  just  coming  in 
from  the  country  when  Jesus  was  pass- 
ing out  the  gate,  bearing  his  own  cross 
(John  19  :  17),  and  was  the  father  of 
Alexander  and  Rufus,  probably  well- 
known  disciples  among  the  early  Chris- 
tians, Mark  15  :  31 ;  Rom.  16  :  13.  He 
had  probably  reccnth'  come  from  Cy- 
rene to  attend  the  Passover.  A  Simeon 
in  Acts  13  :  1,  and  the  mother  of  Rufus 
in  Rom.  16  :  13,  are  spoken  of  as  disci- 
ples ;  but  whether  they  arc  to  be  identi- 
fied as  Simon  and  his  son  is  conjectural. 
They  compelled.  Or,  rather,  impress- 


366 


MATTHEW    XXVII. 


A.D.   80. 


33  cross.     '  And  when  they  were  come  unto  a  place    '  JJ^ooS^'  ^q" 
called  Golgotha,  that  is  to  say,  a  place  of  a  skull,      i^;     <    «  "^     • 


ed,  pressed  into  seranr,  the  same  word  be- 
ing used  as  in  ch.  5  :  -±1,  the  note  on 
whicli  see.  Thus  they  did  not  arbitrarily 
assume  power,  but,  under  the  direction 
(if  the  centurion,  who  had  the  necessary 
authority  under  Roman  hxw,  they  press- 
ed this  man  into  their  service.  The  rea- 
son for  selecting  him  was,  probably,  be- 
cause he  was  a  stranger  and  foreigner, 
and  happened  to  meet  them  just  at  the 
time  when  some  one  wixs  needed.  It  is 
not  necessary  to  suppose  hiin  a  disciple 
or  a  slave.  To  bear  his  cross.  The 
cross  was  of  various  forms.  (1)  It  was 
originally  a  simple  stake.  (3)  Afterward 
it  was  made  of  two  pieces  of  wood, 
crossed  like  the  letter  T ;  or  (3)  like  the 
letter  X ;  o"*  (^)  t^®  transverse  beam 
crossed  the  perpendicular  one  at  some 
distance  from  tlie  top,  as  +.  The  latter 
was,  doubtless,  the  oue  used  on  this  oc- 
casion, since  the  title  was  placed  over 
the  head.  The  uniform  tradition  is, 
that  tliis  was  the  form  of  the  Savior's 
cross.  The  cross  which  Constantine 
commanded  to  be  placed  on  his  standard 
represented  the  first  two  letters  of  the 
Greek  ChrMos  {Christ}  J. 

Jesus  bore  his  cross  to  the  gate,  when 
he  was  relieved  or  aided  by  Simon.  Com- 
pare Isaac  carrying  the  wood  in  Gen.  22  : 
6.  It  was  usual  for  persons  condemned 
to  crucifixion  to  bear  their  own  cross.  A 
tradition  says  that  Jesus  sunk  to  tlie 
ground  under  it.  It  is  quite  possible 
that,  having  fallen  exhausted  from  great 
weariness  and  the  loss  of  blood,  it  was 
put  on  Simon.  Yet  it  is  more  in  accord- 
ance with  the  language  of  Luke  (23  :  36) 
to  suppose  that  Simon  bore  only  the 
part  of  the  cross  which  was  behind  Je- 
sus, and  thus  lightened  the  burden.  As 
they  pass  along  to  the  place  of  cruci- 
fixion, a  great  company  of  people,  and  of 
women,  who  also  bewailed  a\id  lament- 
ed him,  follow.  This  touching  incident 
is  related  onlv  by  Luke  (ch.  33  :  37-31). 

33.  Golgotha.  The  name  in  He- 
brew, or,  rather,  Aramean,  means  a 
skull.  According  to  Luke  33  :  33,  cor- 
rectly translated,  it  is  "a  place  which  is 
called  a  skull.''^  Calvary,  in  the  com- 
mon version,  is  from  Calrarium,  the 
Latin  for  skull.  Some  suppose  that  it 
was  so  called  from  the  skulls  of  crimi- 
nals executed  or  buried  there    But  these 


must  have  been  buried  according  to 
Jewish  law.  Why,  then,  should  th« 
place  be  named  from  the  skull  rather 
than  from  any  other  part  of  the  skele- 
ton? Why  in  the  singular  and  not  in 
the  plural  y  Others,  therefore,  suppose 
it  so  called  because  it  was  a  rounded 
and  skuU-Uke  knoll.  But  there  is  nu 
intimation  in  the  Scriptures  that  it  was 
a  hill.  Still,  the  latter  explanation  is 
the  best,  unless  we  suppose  it  received 
the  name  from  some  skull  which  had 
been  found  there,  or  lain  there  exposed 
for  a  time  contrary  to  Jewish  usage. 
From  the  Gospels  we  learn  it  was  nigh 
the  city  (John  19  :  W),  near  a  thorougfi- 
fare  (Mark  15  :  x;9),  by  a  garden,  where 
was  the  sepulchre  hewn  in  the  rock, 
ver.  60;  John  19  :  41.  Tradition  places 
it  north-west  of  the  temple,  where  the 
Church  of  the  Sepulchre  is  at  present 
situated.  But  this  is  improbable,  since 
the  site  of  the  church  must  have  been 
within  the  city,  and  Golgotha  was  with- 
out the  gate,  ch.  38  :  11;  John  19  :  17. 
The  general  tendency  of  opinion  now 
locates  Calvary  north  of  Jerusalem, 
near  the  Damascus  gate,  at  the  grotto 
of  Jeremiah.  This  meets  well  all  the 
conditions.  Another  site  is  thus 
described  by  one  wlio  knew  well 
the  modern  city:  "The  palace  of 
Pilate  and  the  judgment-haU  stood  at 
the  north-west  angle  of  the  Harem 
area,   where  the    house  of    the   pasha 

still  stands It  would  seem 

that  the  soldiers  had  not  far  to  go 
from  the  palace  to  Golgotha.  The  gate 
of  St.  Stephen's  (in  the  eastern  wall)  is 
about  two  hundred  yards  from  the  pa- 
lace, and  leads  directly  into  the  country. 
Without  the  gate  one  road  runs  ea.st- 
ward  across  the  Kidron,  another  north- 
ward along  the  narrow  brow  of  the  hill. 
Between  these  is  an  open  space,  rugged 
and  rocky ;  just  below  it,  in  the  shelving 
banks  of  tlie  Kidron,  are  several  rock 
tombs.  Tills  spot  would  seem  to  answer 
all  the  requirements  of  the  narrative. 
The  passers-by  on  both  roads  would  be 
within  a  few  yards  of  him  ;  and  his  ac- 
quaintance could  stand  'afar  off'  on  the 
side  of  Olivet  and  see  with  the  utmost 
distinctness  the  whole  scene." — J.  L. 
Porter,  in  Alexander^ s  Kitto's  Uyclop. 
34.  Vinegar.    Sour  wine.     The  mv» 


A.D.  30. 


MATTHEW    XXVII. 


38Y 


34  they  gave  him  vinegar  to  drink  mingled  with  gall  : 
and  when  he  had  tasted  thereof^  he  would  not  drink. 

The  Crucifixion. 

35  ^  AND  they  crucified  him,  and  parted  his  gar- 
ments, casting  lots  ;  that  it  might  be  fulfilled  which 


"Mk.  1..  24;  Lk. 
23.  34;  John  3. 
14,  15;  12.  32; 
19.24. 


of  Mark  15  :  23.  The  soldiers  used  a 
cheap,  sour  ■vviue,  but  little  better  than 
vinegar.  Mingled  with  gall.  The 
word  translated  (jail  denoted  a  very  bit- 
ter substance,  as  wormwood,  colocynth, 
l)uppy,  myrrh,  and  the  like.  Mark  ex- 
plains the  bitter  ingredient  to  be  myrrh. 
it  was  probably  the  sour  wine,  mingled 
with  myrrh,  wormwood,  etc.,  whichWas 
given  to  criminals,  according  to  a  Jewish 
usage,  just  before  crucitixion,  to  stupefy 
and  deaden  the  pain.  Compare  Prov. 
31  :  6,  and  notice  the  fuliillment  of  pro- 
phecy (Ps.  69  :  t'l),  according  to  whicli 
the  language  of  Matthew  agrees.  Tast- 
ed— ^vouid  not  drink.  He  received 
it,  and  showed  that  he  knew  what  it  was ; 
but  refused  to  drink  it,  since  he  would 
drink  the  cup  of  sufiering  to  its  very 
dregs,  without  any  alleviation,  and  re- 
tain his  mind  with  all  its  powers  clear 
and  unini]:>aired  inito  the  end. 
o.'>-56.  The  crucifixion   of  Jesus, 

AND    THE    ATTENDING    CIRCUMSTANCES, 

Mark  15  :  t'4-41 ;  Luke  33  :  49 ;  John 
19  :  18-30. 

35.  Crucified  him.  Crucifixion  was 
the  severest  and  most  ignominious  pu- 
nishment among  the  ancients.  It  was 
not  a  Jewish,  but  rather  a  Roman  mode 
of  execution,  and  was  inflicted  on  slaves 
and  the  vilest  criminals.  "  It  is  an  out- 
rage," said  Cicero,  "to  bind  a  Roman  ; 
to  scourge  him  is  an  atrocious  crime ;  to 
2mt  Mm  to  death  is  almost  parricide; 
but  to  CRUCIFY  him,  what  shall  I  call 
it  ?"  To  a  proud  Roman,  the  cross  was  a 
symbol  of  infamy,  and  crucifixion  an 
unspeakable  disgrace. 

The  cross  was  generally  first  driven 
into  the  ground,  and  then  the  criminal 
was  lifted  up  and  fastened  to  it,  by  nails 
through  the  hands  and  feet,  the  latter 
being  either  separate  or  united,  and 
about  a  foot  or  two  above  the  ground. 
Sometimes  the  victim  was  first  fastened 
to  the  cross,  and  then  sunk  into  the  earth 
with  a  sudden  shock,  causing  the  most 
agonizing  torture.  Whether  a  single  nail 
was  driven  through  the  feet  of  Jesus,  or 
they  were  nailed  separately,  can  not  be 
determined;  but  \hat  they  were  nailed 


and  not  tied,  as  some  have  conjectured, 
is  e\ident  from  Luke  ~4  :  39,  and  from 
the  fact  that  nailing  was  usual  in  Roman 
crucitixion.  Compare  2-i :  16,  and  Hack- 
ett's  iSmith'')!  JJidiwiary  of  the  Bible,  on 
Crucifixion.  In  order  that  the  hands 
might  not  be  torn  away,  a  large  wooden 
pin  was  coumionly  inserted  in  the  up- 
right timber,  passing  between  the  legs 
to  support  the  weight  of  the  body.  The 
unnatural  position  and  tension  of  the 
body,  the  laceration  of  the  hands  and 
feet,  which  are  full  of  nerves  and  ten- 
dons, and  the  consequent  inflammation ; 
the  pressure  of  the  blood  to  the  head 
and  stomach,  causing  severe  pain  and 
temble  anxiety,  and  the  burning  and 
raging  thirst;  all  these,  with  no  vital 
part  wounded,  made  eracifixion  a  most 
excruciating  and  lingering  death.  Some- 
times the  wretclied  victim  would  hang 
three  days  before  death  came  to  his  re- 
lief. The  unusual  quickness  of  our  Sa- 
vior's death  arose  from  his  previous  ex- 
hausting agonies  and  his  deep  mental  an- 
guish. This  terrible  mode  of  punishment 
continued  tiU  it  was  abolished  by  Con- 
stantine,  the  first  Christian  emperor. 

It  was  the  third  hour  of  the  day,  nine 
o'clock  in  the  morning  (Mark  15  :  £5), 
when  they  arrived  at  Golgotha,  and  fas- 
tened Jesus  to  the  cross.  John  says  (ch. 
19 :  14)  about  the  sixth  hour.  The  discre- 
pancy can  be  explained  by  supposing  that 
some  early  transcriber  mistook  the  sign 
for  three  for  that  of  six,  the  two  being 
very  nearly  alike  (some  manuscripts  of 
John  read  /^M'dhour) ;  ortliatthe  time  of 
orucifixion  was  somewhere  between  the 
two  broad  divisions,  the  third  and  sixth 
hours,  andthat  Mark  designates  the  time 
by  the  beginning,  and  John  by  the  end- 
ing of  the  period ;  or  that  John  uses  the 
Roman  mode  of  reckoning  the  day  from 
midnight  to  midnight.  See  author's  Har- 
mony, note  on  §  181.  Matthew,  Mark, 
and  Luke  agree  in  fixing  the  commence- 
ment of  the  darkness  at  the  sixth  hour, 
after  Jesus  had  hung  some  time  on  the 
cross.  While  they  were  nailing  him 
to  the  cross,  he  forgets,  as  it  were,  his 
own  pains  in  his  anxiety  for  their  souls, 


388 


MATTHEW    XXVII. 


A.D.  30. 


was  spoken  by  the  prophet,  >'  They  parted  my  gar- 
ments among  them,  and  upon  my  vesture  did  they 

36  cast  lots.     '^  And  sitting  down  they  watched  him 

37  there.     And  [they]  "  set  up  over  his  head  his  accu- 
sation written.  This  is  Jesus  the  King  of  the  Jews. 

38  ''  Then  were  there  two  tliieves  crueitied  with  liim, 
one  on  the  right  hand,  and  another  on  the  left. 


>•  Ps.  22.  18. 

*  ver.  51. 

»Mk.  15.  26;  Lk. 

23.  38 ;  John  19. 

19. 
Ms.  53.   12:   Mk. 

15.  27;    Lk.  23. 

32,  33;  John  19. 

18. 


and  prays,  Father,  forgive  them,  for  they 
know  not  what  they  do,  Luke  23  :  34. 
This  was  the  first  of  his  seven  sayings 
from  the  cross.     See  on  ver.  50. 

Parted  his  garments.  Persons  were 
crucidud  naked.  It  was  an  ancient  be- 
lief and  tradition  that  a  linen  cloth  was 
bound  about  his  loins.  From  John  19  : 
23,  24,  it  appears  that  the  four  soldiers 
who  were  engaged  in  the  crucifixion  di- 
vided some  of  the  garments  among  them- 
selves, but  cast  lots  for  his  coat,  or  tu- 
nic, being  an  inner  garment,  without  a 
seam,  and  woven  throughout. 

They  thus  unconsciouslv  fulfilled  pro- 
phecy, Ps.  32  :  18.  That  it  might, 
etc.  These  words  to  the  end  of  the  verse 
are  omitted  in  the  oldest  manuscripts, 
but  are  found  in  John  19  :  24.  In  cast- 
ing lots,  their  names  were  probably 
written  on  slips  of  parchment,  and  cast 
into  a  vase,  or  a  receiver  of  some  kind, 
and  then  taken  up ;  the  one  first  drawn 
received  the  prize. 

36.  They  watched  him  there. 
Four  soldiers — a  centurion  and  three 
others,  John  19  :  23.  They  watched  him 
as  a  guard,  with  little  concern  and  with 
little  sympathy.  The  wounds  in  cruci- 
fixion were  not  generally  mortal,  and 
hence  the  necessity  of  watching,  lest 
friends  should  come  and  take  him  down, 
and  preserve  his  life.  Josephus  had  a 
friend  who  was  taken  down  from  the 
cross  and  lived;  and  many  cases  have 
occurred  where  they  have  recovered, 
some  of  them  after  even  remaining  on 
the  cross  three  hours. 

37.  Returning  a  little  in  his  narrative, 
Matthew  refers  to  the  superscription  put 
on  the  cross,  above  Jesus,  and  states  that 
two  others  were  crucified  with  him. 
And  set  up.  ■  And  they  set  up ;  that  is, 
those  who  were  directed  by  Pilate;  he 
appears  to  have  written  the  title  himself, 
John  19  :  22.  Accusation.  The  rea- 
son, or  charge,  for  which  he  sufiered. 
The  crime  for  which  a  person  suffered 
crucifixion  was  in  some  way  published. 
Sometimes  a  public  crier  aduounced  it ; 


sometimes  it  was  written  on  a  tablet,  and 
hung  about  the  neck  of  the  criminal  as  I 
he  was  led  to  execution  ;  and  very  com-  j 
monly  it  was,  as  in  this  case,  written  on 
a  white  tablet,  and  put  above  the  crimi- 
nal's head  on  the  cross.  In  some  eases, 
these  three  may  have  been  combined. 

This  is  Jesus,  etc.  Mark  has  sim- 
ply, "The  Kint^  of  the  Jews;"  Luke, 
"This  is  the  King  of  the  Jews;"  and 
John,  "  Jesus  the  "Nazarene,  the  King  of 
the  Jews."  The  dilfereuce  in  these 
titles  maybe  explained:  (1)  That  some 
of  the  Evangelists,  and  even  all  of 
them,  may  have  given  the  sense  rather 
than  the  words.  (2)  That  the  accusation 
was  written  in  Hebrew,  Greek,  and  La- 
tin (John  19  :  20),  and  while  the  inscrip- 
tions were  one  in  sense,  they  may  have 
been  very  likely  varied  in  expression, 
and  hence  the  translation  of  them  would 
vary.  The  Latin  was  the  official  language 
of  the  empire ;  the  Greek,  the  language 
of  the  cultivated  classes,  and  veiy  com- 
mon in  the  province ;  the  Hebrew,  or 
Aramean,  the  vernacular  language  of  the 
Jews  and  the  common  people.  It  is 
quite  likely  that  John's  inscription,  con- 
taining the  contem]ituous  phrase,  "  the 
Na/.arene,"  was  the  one  written  in  He- 
l)rew,  and  which  would  be  understood 
by  the  Jews  of  Palestine.  Pilate  pur- 
posely wrote  the  sarcastic  title,  purport- 
ing that  the  Jews  were  erucifving  their 
king,  and  also  that  he  was  a  Nazarene. 
The  absurdity  of  the  charge  a;ipeared 
itpon  its  very  face ;  yet  when  the  Jews  ( 
desired  it  changed,  Pilate  would  not  con- 
sent. They  had  pressed  him  to  crucify 
Jesus,  working  on  his  fears,  and  saj'ing, 
"  If  thou  let  this  man  go,  thou  art  not 
Cicsar's  friend;"  and  now  he  has  the  op- 
jiortunity  to  return  the  taunt,  and  he 
does  it,  and  perseveres  in  it,  John  19  : 
12,  20-22.  Pilate  at  the  same  time  un- 
consciously proclaimed  him  the  King  of 
the  Jews  (eh.  2  :  2),  the  Messiah,  whose 
claims  they  could  not  escape,  and  whose 
power  they  could  not  resist. 

38.  Two  thieves.     Ttvo  robbers, -pro- 


A.D.   30. 


MATTHEW    XXVII. 


385) 


Jesus  mocled  on  the  Ci'oss. 

89       AND  '  they  that  passed  by  reviled  him,  wagging 

40  their  heads,  and  saying,  *'  Thou  that  destroyest  the 
temple,  and  buildest  it  in  three  days,  save  thyself.  '  If 
thou  be  the  Son  of  God,  ^  come  down  from  the  cross. 

41  Likewise  also  the  chief  priests  mocking  Mm,  with 

42  the  scribes  and  elders,  said,  s  He  saved  others  ;  him- 
self he  can  not  save.  If  he  be  ^  the  King  of  Israel, 
let  him  now  come  down  from  the  cross,  and  we  will 

4;l  believe  him.     '  He  trusted  in  God  ;   let  him  deliver 


'  Mk.   15.  29;  Lk. 

23.  35 ;  Ps.  22.  6, 

7 ;  109.  25. 
<>  ch.  2fi.  61 ;  John 

2.  19. 
'  ch.  4.   3,  6;  26. 

63,  64. 
'  ch.  16.4;  Lk.l6. 

31. 
e  John  11.  47. 
•■  ch.  2.  2;  Johnl. 

49. 
*  Ps.  22.  7,  8;  71. 

10,  11. 


I 


bably  two  associates  of  Barabbas,  left  to 
ssuffer  while  he  was  released.  The  Greek 
makes  a  distinctiou  between  the  terms, 
thief  and  robber,  John  10  ;  8.  Then 
were — crucified>  The  present  tense 
ill  the  original.  TJien  two  robbers  are  cru- 
riflcd  ivith  him.  Jesus  is  nailed  to  the 
cross ;  the  superscription  is  put  above  his 
liead.  Then  the  two  malefactors  who 
wei-e  led  out  with  Jesus  (Luke  33  :  32) 
are  also  crucified,  by  the  same  soldiers, 
Mark  1.5  :  :27;  Luke  23  :  33;  John  19  : 
18.  "The  crucified  is  decked  with  the 
title,  King  of  the  Jews ;  then  two  rob- 
bers, as  the  sjTnbol  of  his  Jewish  king- 
dom, are  crucified.  This  was  the  gover- 
nor's revenge,  that  the  Jews  had  over- 
come him  and  humbled  him  in  liis  own 
estimation." — Lange.  Thus  did  Pilate 
unconsciously  fulfill  prophecy,  "  And  he 
was  numbered  with  the  transgressoi"s," 
Mark  15  :  28;  Isa.  53  :  13.  The  time  of 
tlie  Passover  festivities  was  regarded  as 
A  suitable  time  for  the  execution  of  cri- 
minals that  an  impression  might  be 
made  on  the  multitudes  assembled  at 
Jerusalem.  Compare  Deut.  17  :  13.  The 
governor,  being  at  Jerusalem  at  this 
time,  was  accustomed  to  crucify  several 
criminals. 

39.  Matthew  proceeds  (as  far  as  vei-se 
44)  to  relate  the  scoffs  and  insults  of  the 
passers-by,  and  of  the  chief  priests, 
whicli  were  even  taken  up  by  the  male- 
factors who  were  crucified  with  Jesus. 
These  indignities  are  related  by  the  first 
three  Evangelists. 

They  that  passed  by.  The  people 
going  ill  and  out  of  tlie  city  on  the  tho- 
roughfare near  the  iilacc  of  crucifixion. 
Wagging  their  heads.  A  contemp- 
tuous and  scornful  shaking  of  the  head, 
fitting  their  words  as  they  reviled  him, 
or  blaapfieined  him,  for  such  is  the  word 
used  in  the  original.  See  on  cli.  12  ;  31. 
They  revile,   or  blaspheme  his  power 


and  his  divine  Sonship,  as  is  shown  by 
the  next  verses.  The  most  atrocious 
criminal  is  hardly  ever  mocked  and  de- 
rided when  undergoing  execution. 

40.  Thou  that  destroyest.  See  ch. 
26  :  61.  Jesus  had  spoken  not  of  de- 
stroymg,  but  of  raiswg  up  the  tcm))le  of 
his  body,  John  3  :  19.  Save  thyself. 
If  thou  possessest  this  power.  If  thou 
be  the  Son  of  God.  Literally,  God's 
Soil.  See  on  ch.  14  :  33.  If  thou  be  the 
Son  of  the  Highest,  as  tliou  professest, 
ch.  26  :  63, 64.  Come  down.  Shutting 
their  eyes  to  all  of  the  manifestations 
and  evidences  of  his  divine  power  and 
Sonship,  they  prescribe  this  last  test. 
Ever  ready  to  applaud  success  (ch.  21  : 
9)  and  denounce  failure,  thej'  conclude 
that  Jesus  is  an  impostor,  and  revile  him 
accordingly.  Some,  however,  did  it  un- 
der greater  light,  and  with  more  mali- 
cious intent  than  others. 

41.  Chief  priests  —  scribes  and 
elders.  The  rulers,  Luke  23  :  35.  That 
tlie  dignitaries  of  tlie  Sanhedrim  should 
thus  mingle  with  the  populace  in  their 
scoffs,  shows  how  bitter  their  hatred  and 
how  ten-ible  their  malignity.  Mock- 
ing. Held  him  up  in  derision.  Their 
mocker}'  was  no  less  blas^jhemous  than 
that  of  "the  peojile. 

42.  He  saved  others.  They  had 
been  compelled  to  acknowledge  his  su- 
pernatural ])ower.  See,  for  example, 
Mark  3  :  22 ;  John  12  :  10.  They  taunt 
him  with  having  lost  it  now  when  he 
needs  it  for  his  own  deliverance.  _  They 
treat  him  as  an  impostor.  If  he  is  the 
King  of  Israel.  If  he  is  the  Messiah. 
The  most  approved  text  reads,  He  is  the 
King  of  Israel,  which  is  even  more  ironi- 
cal. They  thus  reproach  him  as  a  false 
Messiah. 

43.  He  trusted  in  God.  They  spoke 
in  derision,  yet  uncdiisciouslv  fulfilled, 
Ps.  22  :  7,  8.     For  he  said,  etc.     Re- 


390 


MATTHEW    XXVII. 


A.D.  30. 


him  now,  if  lie  will  have  him :  for  he  said,  ''  I  am 

44  the  Son  of  God.     '  The  thieves  also,  which  were 
crucified  with  him,  cast  the  same  in  his  teeth. 

The  siqjernatural  darhiess. 

45  '"  NOW  from  the  sixth  hour  there  was  darkness 

46  over  all  the  land  unto  the  ninth  hour.     And  about 
the  ninth  hour  "  Jesus  cried  with  a  loud  voice,  say- 


K  ch.  23.  6.3,  64. 
'  Mk.  15.  32;  Lk. 
23.39. 


"Mk.  15.  33;  Lk. 

2.3.   44;    Ex.    10. 

21-23 ;  Am.  8.  9. 
'  Heb.  5.  7. 


ferring  to  his  answer  to  the  high-priest, 
ch.  2(5 :  Hi.  The  Son  of  God,  or,  Utc- 
rally,  GocVs  iSo/i,  as  ia  ver.  40,  referriug 
not  so  mucli  to  Ids  claim  to  Messiahship 
as  to  divinity.  Thus  iu  these  several 
taunts  did  they  iu  tlieir  malignity  speak 
blasphemously  against  the  Son  of  Man, 
ch.  12  :  32. 

Luke  (ch.  23  :  36)  states  that  the  sol- 
diers also  mocked  him. 

44.  The  thieves.  Tlie  robbers..  Luke 
records  the  railings  of  only  one.  But 
hoth  may  at  tirst  have  joined  in  re- 
proaches; but  one  of  them,  being  after- 
ward convinced  of  tlic  Messiahship  of 
Jesus,  repents,  Luke  23  :  39-43.  Cast 
the  same  iu  his  teeth,  approached 
him  iu  like  manner,  or  with  the  same 
thing.  Thus  Jesus  was  crucified  be- 
tween robbers,  and  reproached  by  them 
as  tlie  greatest  of  criminals.  Thus  we 
have  recorded  by  the  Evangelists  two 
scotfs  by  the  passing  multitude,  three  by 
the  rulers,  one  by  the  soldiers,  and  one 
l)y  the  malefactors ;  seven  in  all. 

About  this  time  probably  occurred 
that  interesting  incident  related  in  Jolm 
19  :  2.5-27:  Jesus  committing  his  widow- 
ed mother  to  the  care  of  the  beloved 
disciple. 

4.5.  In  this  and  the  four  following  ver- 
ses Matthew  describes  the  extraordinary 
darkness,  the  desponding  crv'  of  Jesus, 
'  and  the  remarks  of  some  of  the  by- 
standers. Mark  and  Luke  also  record 
the  darkness. 

From  the  sixth — unto  the  ninth 
hour.  From  twelve  o'clock  to  three  in 
the  afternoou.  Jesus  had  hung  about 
three  hours  upon  the  cross.  Darkness 
over  all  the  land.  Over  all  the  land 
of  Palestine,  or  overall  the  eartli,  that  is, 
over  that  ])art  of  it  where  there  was  then 
dav.  The  Greek  word  may  have  either 
the  limited,  or  the  more  extended  sense. 
The  darkneiis  was  supernatural.  It  could 
not  have  been  an  eclipse  of  the  sun,  for 
that  occurs  only  at  new  moon,  and  it 
was  then  the  Passover,  which  was  ob- 


served at  full  moon.  Nor  was  it  the 
natural  precursor  of  the  earthquake,  for 
that  was  miraculous,  vei-s.  51-53.  Luke 
(23  :  45)  adds,  "The  sun  was  darkened," 
after  the  darkening  of  the  earth,  which 
suggest  a  thickening  of  the  atmosphere, 
or  a  dark  gloom  coming  over  the  hea- 
vens, obscuring  even  the  sun.  This  was 
evidently  the  tirst  of  the  miraculous 
events  attending  the  crucitixion.  "  Yea, 
creation  itself  bewailed  its  Lord;  for  the 
sun  was  darkened  and  the  rocks  were 
rent." — Cyril  Alex.  As  the  night  of 
our  Savior's  birth  was  enlightened  with 
the  glory  of  the  heavenly  hosts  (Lulce 
2  :  9),  so  now  the  daij  of  his  death  is 
darkened  with  the  gloom  of  a  forsaken 
world.  The  darkness  represented  the 
eclipse  of  the  Sun  of  Righteousness,  the 
darkness  and  distress  which  overwhelm- 
ed his  soul  when  the  Father  forsook 
him,  and  left  him  to  meet  alone  the 
powers  of  death  and  hell. 

Several  heathen  writers  mention  an 
extraordinary  darkening  of  the  sun 
about  this  time.  Euscbius  quotes  the 
words  of  Phlegon,  a  chronicler  under 
the  reign  of  Hadrian  :  "  There  occurred 
the  greatest  darkening  of  the  sun  which 
had  ever  been  kuown ;  it  became  night 
at  midday,  so  that  the  stars  shone  in  the 
heavens.  Also,  a  great  earthquake  in 
Bithynia,  which  destroyed  a  part  of  Ni- 
ci^a."  This  language  may  apply  to  a 
darkening  of  the  sun,  either  "by  an 
eclipse  or  by  a  supernatural  power,  and 
it  is  said  to  "have  occurred  at  about  the 
time  of  our  Savior's  death.  May  it  not 
be  a  heathen  testimony  to  the  wonder- 
ful phenomena  of  that  event?  Tertul- 
lian,  Origen,  and  others  also  boldly  ap- 
pealed to  the  Roman  archives  for  the 
proof  of  the  eclipse  of  the  sun,  as  it 
was  called,  at  the  time  of  our  Savior's 
death. 

4Q.  About  the  ninth  hour.  For 
about  three  hours  had  darkness  pre- 
vailed, and  Jesus  continued  the  terrible 
conflict  in  silence.     Amidst  the  gloom 


A.i).  m. 


MATTHEW    XXV II. 


;391 


ing,  Eli !   Eli !   lama  sabachthani  ?  that  is  to  say, 

« '  My  God  I  my  God  !  why  hast  thou  forsaken  me '? '    o  pg.  22. 1. 

47  Some    of    them    that    stood    there,     when     they 
heard    that,    said,    This    man    calleth    for    Elias. 

48  And    straightway   one   of   them   ran,  and    took    a 
sponge,  P  and  filled  it  with  vinegar,  and  put  it  on  a 


P  ver.  34 ;  Ps.  69. 
21;  Mk.  15.  36; 
23.  36;  John  19. 
29. 


we  may  suppose  the  mockings  around 
the  cross  had  ceased.  Into  the  mysterious 
agonies  of  these  hours  of  darkness  no 
mind  on  earth  is  permitted  to  penetrate. 
The  Evangelists  let  us  not  into  its  se- 
crets, but  simply  record  the  length  of  tlie 
interval,and  the  bursting  wail  of  agony  at 
the  close  of  the  scene.  Eli,  Eli.  Ps. 
23 : 1.  UH  is  the  Hebrew,  and  Llvi  (Mark 
15  :  34)  the  Arameau,  the  ordinary 
dialect  of  the  day.  The  Arameau 
words  are  given  to  show  more  clearly 
the  i-eference  to  Elijah  in  the  next  verse. 
My  God  !  my  God  !  The  cry,  not  of 
despair,  but  of  extreme  anguish,  yet  of 
resignation  and  holy  contidence  in  God 
as  his  God.  Why  hast  thou  for- 
saken me  ?  Bather,  W/ii/  dicM  thou 
fornake  rne  ^  He  was  now  just  emerging 
from  this  terrible  abandonment  by  the 
Father.  We  catch  a  glimpse  of  the  in- 
comprehensible height  and  depth  of  his 
sull'criugs,  to  which  the  agonies  of  Getli- 
semane  were  but  a  prelude.  See  on  ch. 
26  :  88.  As  he  was  made  a  curse  for  us 
and  bore  our  sins,  standing  in  the  place 
of  the  sinner,  the  Father  turned,  as  it 
were,  his  face  from  him.  He  who  is  of 
purer  eyes  than  to  behold  evil  (Habbak. 
1  :  13)  turns  away  from  his  Son  when 
the  sins  of  a  world  were  laid  upon  him, 
Isa.  53 :  4,  5,  10 ;  Gal.  3  :  13 ;  2  Cor.  5  : 
21 ;  1  Pet.  3  :  24.  Why  ?  The  interro- 
gative form  gives  intensity  to  the  ex- 
pression. It  is  not  the  cry  of  ignorance 
of  the  cause  of  this  abandonment,  but 
rather  the  stragglings  of  language  in  its 
weakness,  to  express  the  unfathomable 
woe  and  utter  desolation  of  his  vica- 
rious sufferings.  Yet  the  cry  coming 
forth  at  the  close  of  this  abandonment, 
shows  that  he  had  endured  all  that  was 
put  upon  him,  and  was  coming  forth  vic- 
torious from  the  conliict.  Though  left 
to  himself  for  a  time,  yet  he  did  not  for- 
sake God.  Personifying  forsaken  hu- 
manity under  the  wrath  of  God,  he 
makes  an  atonement,  cries  unto  God,  and 
is  heard,  in  that  he  feared  (Heb.  5  :  7) — 
the  presence  of  the  Father  is  restored, 
the  darkness  rolls  away,  and  light  re- 
turns to  the  land.     This  language  also 


points  to  the  twenty-second  Psalm  as 
fultilled  in  liim. 
40.  This  man  calleth  for  Elias ; 

for  Elijali,  whose  coming  the  Jewish 
people  were  expecting.  Most  commen- 
tators stippose  this  M^as  said  in  jest.  If 
so,  it  betrays  the  most  terrible  deprav- 
ity, an  insensibility  and  malignant  hatred 
almost  inconceivable.  It  hardly  seems 
possible  that  after  a  supernatural  dark- 
ness of  about  three  hours,  these  atten- 
dants would  have  turned  into  derision 
this  deathly  wail  of  anguish.  It  is  more 
natural  to  sujjpose  that  amid  those  hours 
of  gloom,  sadness  and  awe  pervaded 
their  minds,  and  that  some  of  them 
really  mistook  the  word  Eli  or  Elm  for 
Elias,  or,in  their  language,  ^w.  Their  su- 
perstitious fears  may  have  been  suffici- 
ently arotised  in  regard  to  the  day  of  judg- 
ment, which  they  may  have  supposed 
the  coming  of  Elijah  would  usher  in 
(Mai.  4  :  5),  as  to  seize  instantly  upon 
the  word  Eli,  as  the  name  of  that  old 
prophet.  Or  some,  standing  by  the  cross, 
might  have  been  foreign  Jews,  who  did 
not  very  readily  understand  the  language, 
and  therefore  confounded  the  words. 
Or  even  some  of  the  Eoman  soldiers, 
who,  amid  this  wonderful  phenomenon, 
had  listened  attentively  to  the  conversa- 
tion of  the  Jews  about  the  coming  of 
Elijah,  might  have  thought  Jesus  calling 
for  the  prophet.  It  seems  better  to 
adopt  any  of  these  suppositions  than 
to  suppose  mockery  in  the  midst  of 
supernatural  occurrences.  And  it  ac- 
cords better  with  what  occurred  very 
soon  after,  related  in  Luke  23  :  47,  48. 

48.  Immediately  after  this  cry,  John 
informs  us  that  Jesus,  knowing  that  all 
things  were  now  accomplished^  and  that 
the  Scripture  might  be  fuUilled  (Ps.  fi9  : 
21),  said,  "I  thirst."  Moved  with  sym- 
pathy, one  extends  a  sponge  of  vinegar 
to  his  parching  lips.  A  feverish  thirst 
was  one  of  the  greatest  sufferings  at- 
tending crucifixion.  Vinegar.  The  sour 
wine  of  the  soldiers.  Possibly  one  of 
the  guard-soldiers  who  crucified  him  did 
this  deed  of  compassion.  This  must  not 
'  be  confounded  with  the  offering  of  vine- 


392 


MATTHEW     XXVII. 


A.D.   30. 


49  reed,  and  gave  him  to  drink.     The  rest  said,  Let  be, 
let  us  see  whether  Elias  will  come  to  save  him. 


The  death  of  Jesus,  and  its  attendant  circumstances. 

50  1  JESUS,  when  he  had  cried  again  with  a  loud 
voice,  yielded  up  the  ghost. 

51  And,  behold,  '  the  vail  of  the  temple  '  was  rent  in 


1  Mk.  15.  37 ;  Lk. 

23.  46;  John  10. 

11. 
■•  Mk.    15.    38-41  ; 

Lk.   23.  45;   Ex. 

26.  31  •  3  Chr.  3. 

14. 


gar  in  mockery  by  the  soldiers,  related 
in  Luke  33  :  36,  which  took  place  before 
the  season  of  darkness.  A  reed.  A 
hyssop-reed,  or  stalk,  John  19  :  29.  Je- 
sus would  not  receive  the  drugged  wine 
which  was  intended  to  stupefy  and  as- 
suage the  pain,  nor  the  wine  extended  to 
him  in  mockery;  but  this,  extended  to 
liim  in  sympathy,  he  receives.  The  great 
conflict,  too,  was  over,  and  now  he  can 
drink  it. 

49.  The  rest  said.  The  others  about 
the  cross,  iu  contrast  to  the  some,  in  vcr. 
47.  It  appeai-5  from  John  19  :  29  that 
several  assisted  in  filling  the  sponge  with 
vinegar,  and  giving  it  to  Jesus.  May 
they  not  have  been  of  those  who  had 
said,  "  This  man  caUeth  for  Elias."  The 
others,  seeing  what  was  about  to  be  done, 
exclaim.  Let  be,  tnait  nou\  let  us  see 
whether  Elijah  comes  to  his  rescue.  The 
language  seems  to  be  not  in  mockery, 
but  in  doubt  and  suspense.  On  the  one 
hand  was  the  supernatural  darkness,  but 
on  the  other  Elijah  does  not  immediately 
come.  They  are  for  waiting  to  see  if 
there  will  be  any  divine  interposition. 
According  to  Mark  15 :  36,  the  one  of- 
fering him  tlie  vinegar  says  the  same, 
VFai<^  etc.,  a  response  to  the  other  party, 
and  possibly  showing  a  little  stronger 
expectation  that  Elijali  might  come  to 
deliver  him. 

50.  In  this  verse  Matthew  relates  the 
death  of  Jesus,  and  in  the  three  follow- 
ing verses  the  wonderful  phenomena  at- 
tending it. 

Cried  as:ain,  etc.  When  Jesus  had 
received  tlie  vinegar,  he  said,  "It  is 
finished,"  John  19  :  30.  Luke  (23  :  46) 
states  that  Jesus,  crying  again  ■with  a 
loud  voice,  said,  "  Father,  into  thy  hands 
I  commend  (commit)  my  spirit."  The 
latter  is  doubtless  the  one"  meant  by  Mat- 
thew. 

The  most  probable  order  of  the  seven 
sayings  of  Jesus  is  as  foUows:  1.  The 
prayer  for  his  enemies,  Luke  23  :  34.  2. 
The  promise  to  the  penitent  robber,  Luke 
23  :  43.  3.  The  charge  to  Marj'  and 
John,  John  19:26.     4.  The  cry  Eli,  Eli, 


etc.,  ch.  26 :  46;  Mark  15  :  34.  5.  The 
exclamation,  "I  thirst,"  John  19  :  28. 
6.  The  declaration,  "It  is  finished,"  John 
19  :  30.  7.  The  committing  his  spirit  to 
God,  Luke  23  :  46. 

Yielded  up  the  ghost.  Yielded  up 
his  spirit.  He  died  voluntarily,  John  10 : 
18. 

That  Jesus  should  have  died  iu  six 
hours  (Mark  15  :  14;  John  19  :  33)  in- 
stead of  lingering  two  or  three  days 
upon  the  cross,  was  owing  to  the  great 
mental  agonies  he  endured,  in  compari- 
son to  which  the  physical  pains  of  cruci- 
fixion were  light.  Intense  anguish  has 
itself  been  known  to  produce  death.  If 
the  agonies  of  the  garden  caused  a 
bloody  sweat,  and  so  affected  him  that 
an  angel  appeared  to  strengthen  him, 
how  must  the  greater  agonies  of  the 
cross,  when  forsaken  by"  the  Father, 
have  affected  his  already  exhausted  bodyy 

Dr.  Stroud,  au  eminent  European  phy- 
sician, in  the  year  1847  advanced  the 
theorj'  that  Jesus  died  of  a  broken  or 
ruptured  heart.  It  has  been  found  that 
imder  violent  and  intensely  excited  emo- 
tions, the  heart  is  sometimes  rent  or  torn 
by  the  violence  of  its  own  action.  The 
blood  flows  into  the  pericardium,  the  bag 
or  sack  which  incloses  the  heart,  and  by 
its  pressure  gradually  stops  the  beating. 
The  blood  then  coagulates,  and  the  wa- 
tery matter  is  separated  from  the  thicker 
substance.  If  the  pericardium  should  be 
then  pierced,  there  would  flow  out  blood 
and  water,  which  harmonizes  with  and 
best  explains  the  singular  phenomenon 
mentioned  in  John  19  :  34.  This  theory 
also  strikingly  harmonizes  with  the  pre- 
dictions in  Ps.  22  :  14;  69  :  20.  It  also 
gives  additional  prominence  to  the  blood 
of  Christ,  since  then  his  death  was  lite- 
rally caused  by  the  floAving  of  his  blood. 
Nor  is  it  opposed  to  the  Savior's  decla- 
ration, "  No  man  taketh  my  life  from 
me;  I  lay  it  down  of  myself;"  for  he 
voluntarily  took  upon  himselif  aU  this 
anguish,  even  unto  death  itself.  The 
theory  well  deserves  consideration. 

51,  "The  vail   of  the  temple.    A 


A.D.  30. 


MATTHEW    XXVII. 


393 


twain  from  the  top  to  the  bottom.  '  And  the  earth 
53  did  quake,  and  the  rocks  rent.  And  the  graves 
were  opened  ;  and  "  many  bodies  of  the  saints  which 
53  ^  slept  arose,  and  came  out  of  the  graves  after  liis 
resurrection,  and  went  into  y  the  holy  city,  and  ap- 
peared unto  many. 


•  Eph. 

2. 

13- 

18; 

IlL-b. 

3.  19,  20 

;  9. 

8:  10 

19- 

22. 

'  ch.  Stf 

.2. 

"  Is.  26 

19. 

"  Dun. 

12. 

2 

1 

Cor. 

1.5. 

.51 

1 

Thes. 

4.  1 

4 

large,  thick,  inner  curtain,  wliich  divided 
the  holy  place  from  the  holy  of  holies, 
E.Kod.  Iti  :  33;  Heb.  9  :  3.  Rent  in 
tAvain.  Into  two  pieces.  From  Luke 
we  loiini  that  it  was  rent  through  the 
middle,  Luke  23  :  4.5.  From  tlie  top 
to  the  bottom.  Some  sixty  feet.  This 
could  not  have  been  the  result  of  an 
earthquake.  It  was  rent  by  the  same 
supernatural  power  that  produced  the 
earthquake  and  raised  some  of  the  dead. 

This  occurred  at  the  ninth  hour,  about 
three  in  the  afternoon,  the  time  of  ofl'er- 
ing  the  evening  sacritice,  when  the  priest 
would  be  in  the  holy  place  burning  in- 
cense, and  the  people  praying  without. 
Into  the  holy  of  holies  the  high-priest  en- 
tered alone  once  a  vear  to  make  an  atone- 
ment, Exod.  30  :  10  ;  Lev.  16  :  15-17  ; 
Heb.  9 :  7.  The  rending  of  the  vail  sym- 
bolized the  entering  of  Jesus,  the  great 
Ilitrh-Priestof  his  people,  into  the  holy  of 
holies  on  high,  there  to  present  the  atone- 
ment which  he  had  made  through  his 
blood  for  their  sins,  Heb.  9  :  13-14, 25, 26. 
The  Aaronic  priesthood  and  atonement 
were  no  longer  needed.  Each  worshiper 
became  himself  a  priest,  a  new  and  liv- 
ing way  of  access  to  God  was  opened, 
the  middle  wall  of  partition  between 
Jews  and  Gentiles  was  broken  down, 
Heb.  10  :  12-14, 19-22 ;  Eph  2  :  14 ;  1  Pet. 
2  :  5.  The  rent  of  the  vail,  seen  by  the 
priests,  would  very  likely  be  known 
through  rumor,  and  substantiated  by  the 
great  company  of  priests  who  afterward 
became  obedient  to  the  faith,  Acts  6  :  7. 
Jesus  himself  may  have  revealed  it  to 
his  disciple-^  after  his  resurrection. 

The  rocks  were  rent.  The  quak- 
ing of  the  earth  and  rending  of  rocks 
were  miraculous,  possibl}'  emblematic  of 
the  approaching  destruction  of  the  Jew- 
ish state.  Large  rents  and  fissures  in  the 
rocks  have  been  observed  by  travelers 
near  the  supposed  spot  of  crucifixion. 

52,  53.  The  graves  were  opened. 
The  Jewish  sepulchres  were  natural  or 
artificial  excavations  in  the  rocks,  and 
their  entrances  were  closed  up  with  mas- 
sive stones.  Hence  the  doors  or  stones 
were  removed  from  many  of  the  tombs 


I  by  the  earthquake,  showing  that  Jesus 
I  had  entered  the  domain  of  death,   and 
1  broken  open  its  prison-house,  1  Cor.  15 : 
55-57;  Col.  2  :  15;  2  Tim.  1  :  10.     Some 
put  a  period,  and  others  a  comma,  after 
opened,  in  order  to  present  clearly  the 
'  fact  that  the  bodies  of  the  saints  did  not 
J  rise  and  come  into  the  city  till  "after  his 
resurrection." 
I      Saints.     Their  hocHea  were  actually 
reanimated.     Some  suppose  they  were 
some  of  the  most  eminent  saints  of  the 
Old  Testament.     Others  that  they  were 
those  who  had  recently  died,  such  as  Si- 
meon, Anna,  Zacharias,  and  John  the 
Baptist.     Otherwise    how  could    it    be 
known  who  they  were?  Slept.  A  beau- 
tiful figurative  designation  tor  the  death 
of  theVighteous. 

Arose,  and  came,  etc.  After  his 
resurrection.  Matthew  clusters  these 
facts  together,  and,  in  order  to  compilete 
his  accoTuit,  mentions  their  resurrection, 
which  accompanied  or  immediately  fol- 
lowed that  of  Christ,  who  was  the  first 
fruits  of  them  that  slept  (1  Cor.  15  :  20), 
and  their  appearance  in  Jerusalem.  This 
showed  that  the  power  of  death  and  the 
grave  was  vanquished  by  the  death  and 
resurrection  of  Christ,  and  is  regarded 
by  some  as  a  literal  fulfillment  "of  his 
words  in  John 5  :  25.  Holy  city.  So 
Jerusalem  was  called,  as  the  seat  of  the 
theocracy  and  the  place  of  the  temple. 
See  on  ch.  4  :  5. 

Appeared  unto  many.  To  such  as 
were  chosen  of  God  (compare  Acts  10  : 
41),  to  give  unmistakable  evidence  of 
their  actual  resurrection.  What  became 
of  these  risen  saints  is  not  told  us.  We 
can  hardly  suppose  that  they  returned  to 
their  graves ;  that  they  were  raised  to  die 
again.  We  rather  think,  with  many  com- 
mentators, that  thcj'  rose  to  a  glorified 
life,  appeared  to  many  during  the  forty 
days,  and  ascended  with  Christ,  or  soon 
after,  into  his  glory.  As  Matthew  wrote 
his  Gospel  for  the  Jews,  he  alone  men- 
tions this,  and  doubtless  at  the  time  of 
his  writing  there  were  those  living  to 
whom  these  saints  appeared  in  Jerusa- 
lem. 


394 


MATTHEW    XXVII. 


A.D.   30. 


54       ^  Now  when  the  centurion,  and  they  that  were    "  ch.  4.  5 


Avith  him,  watching  Jesus,  saw  the  earthquake,  and 
those  things  that  were  done,  they  feared  greatly, 
saying,  "  Truly,  this  was  the  Son  of  God. 

55  And  many  women  were  there  beholding  afar  off, 
''  whieli  followed  Jesus  from  Galilee,  ministering 

56  unto  him  :  •=  among  which  was  Mary  Magdalene,  and 
^  Mary  the  mother  of  James  and  Joses,  *  and  the 
mother  of  Zebedee's  children. 


ver  3G;  Mk.  15. 
39 ;  Lk.  23.  47. 


»  Ro.  1.  4. 
"  Lk.  8.  2,  3. 
'^  Mk.  15.  40. 


"  John  19.  25. 
«  ch.  10.  2. 


54.  Matthew  notices  in  this  verse  the 
effect  of  these  supernatural  occurrences 
on  the  centurion  who  had  charge  of 
the  cruciii.^ion,   and  the  soldiers  who 
were  on  guard  with  him.     A  centurion 
was  a  commander  of  a  hundred  men. 
Feared  greatly;   as  they  witnessed 
the  convulsions  of  nature,  lest  terrible 
vengeance  mjght  be  visited  upon  them. 
From  Mark  1.5  :  39  we  learn  that  not 
only  the  wonderful  phenomena,  but  also 
the  manner  of  Christ's  death  affected  the 
mind  of  the  centurion.     He  exclaims, 
"Certainly  this  was  a  righteous  man" 
(Luke  23  :  47);  he  was  not  an  impostor, 
but  what  he  chximed  to  be;  he  was  the 
Son  of  God,  or  rather,  GocV s tSoti,  as  in 
ver.  40.     The  centurion  does  not  mean  a 
so?i  of  a  {jod  in  a  heathen  sense,  nor  the 
Messiah,  but  tluit  Jesus  was  indeed  of  a 
divine  nature.     He  had  doubtless  heard 
something  of  what  Jesus  claimed  to  be,  : 
and  the  charge  of  the  Jews  against  him, 
and  the  taunt,  "  If  thou  be  the  Son  of 
God  "  (compare  on  ver.  40  with  ch.  '2\  : 
04),  and  he  now  expresses  his  convic- 
tions that  he  was  indeed  divine.     There 
was  an  impress  of  divinity  on  his  death 
as  well  as  on  his  life,  which  has  been  felt  ; 
and  recognized  by  the  observing  of  e  very- 
age.  Even  the  infidel  Rousseau  exclaimed,  ! 
If  Socrates  lived  and  died  like  a  sage,  j 
•Tesus  of  Nazareth  lived  and  died  like  a 
god.  , 

Justin  Martyr  and  other  early  writers 
affirm  that  Pilate  made  an  otlicial  report  ( 
to  Tiberius  of  the  condemnation  and 
death  of  Jesus.  This  is  very  probable. 
He  was  deeply  impressed  not  only  by 
the  dream  of  his  wife,  but  also  by  the 
charge  that  he  "  made  himself  the  Son 
of  God,"  John  19  :  7,  8.  \ 

Luke  also  notices  the  effect  in  general.  | 
"All  Uie  people  that  came  together  to 
that  sight,  beholding  the  things  which 
were  done,  smote  their  breasts  and  re- 
turned," Luke  23  :  48. 
55.  In  this  and  the  next  verse  Matthew 


who 


refers  to  the  women  of  Galilee, 
witnessed  his  death. 

Many  women.  In  their  devotion 
they  watched  him  to  the  last,  and  two 
of  them  (ver.  61)  continued  and  saw 
where  they  buried  him.  They  were, 
however,  in  less  danger  than  the  male 
followers  of  Jesus.  Luke  adds  (ch.  23 : 
49),  "All  his  acquaintance."  There  may 
have  been  several  groups.  Afar  off. 
Probably  from  the  side  of  the  Mount  of 
Olives.  See  on  ver.  33.  MinLstering 
unto  him.  To  his  wants.  Benevolent 
women  had  also  in  Galilee  supplied  his 
wants  from  their  ow^n  substance,  Luke 
8:3. 

j  56.  Mary  Magdalene.  Mm-y  the 
I  Magdalene,  from  Magdala,  now  the  vil- 
lage of  Mejdel,  on  the  west  coast  of  the 
Sea  of  Galilee.  See  on  eh.  15 :  3J.  From 
Luke  8  :  2,  and  Mark  16 :  9,  we  learn  that 
Jesus  had  wrought  a  signal  miracle  upon 
her  in  casting  out  seven  demons.  She 
was  a  woman  of  some  property,  as  is 
evident  from  her  ministering  to  the 
wants  of  Jesus,  and  from  the  position  of 
her  name  (Luke  8  :  2,  3);  not  only  in 
connection  with,  but  even  before  that  of 
Joanna,  the  wife  of  Chuza,  Herod's 
steward,  who,  from  his  official  position, 
must  have  acquired  considerable  wealth. 
Tradition  has  confounded  her  with  the 
sinner  in  Luke  7  :  37,  but  without  evi- 
dence or  reason.  Neither  is  she  to  be 
confounded  with  Mary  who  anointed 
Jesus  in  Bctliany,  John  1-2  :  3.  She  was 
one  of  the  two  women  who  saw  the  bu- 
rial of  Jesus  (ver.  61),  and  one  of  those 
who  prepared  spices  and  ointment  to 
embalm  him.  She  was  early  at  the  tomb 
on  the  first  day  of  the  week,  and,  linger- 
ing there  after  the  other  disciples  had 
retired,  she  was  the  first  to  see  her  Lord, 
Mark  16  :  1 ;  John  20  :  11-18. 

Mary  the  mother  of  James  and 
Joses.  Probably  the  wife  of  Cleopas, 
or  Alpheus,  John"l9  :  S5.  She  witnessed, 
with  Mary  Magdalene,  the  burial  of  Je- 


A.D.  30. 


MATTHEW     XXVII. 


395 


The  Burial  of  Jesus. 

57  '  WHEN  the  even  was  come,  there  came  a  rich 
man  of  Arimathtea,  named  Joseph,  who  also  him- 

o8  self  was  Jesus'  disciple  :  he  went  to  Pilate,  and 
begged  the  body  of  Jesus.     Then  Pilate  command- 


'  Mk.  15.  42  ;  Lk. 
2.3.  50;  John  19. 


i<iis,  Mark  1.5  :  47.  Mark  (ch.  15  :  40)  de- 
signates Janaes  the  ?ess,  or  the  younger, 
to  distinguish  him  from  the  James  the 
son  of  Zebedec.  See  on  chs.  10  :  3  and 
13  :  .55. 

The  mother  of  Zebedee's  chil- 
dren. Supposed  to  he  Salome,  from 
comparing  this  passage  witli  Mark  15  : 
40  and  16  :  1.  Salome  is  also  regarded 
by  some  as  "his  mother's  sister"  of 
John  19  :  25.  Mary  the  mother  of  Je- 
sus is  not  mentioned,  as  she  had  proba- 
blj'  gone  away  with  John,  overwhelmed 
witli  sorrow  (Luke  2  :  35),  soon  after  she 
Avas  committed  to  his  care,  John  19  : 
25-37. 

57-61.  The  burial  of  Jesus,  Mark 
15  :  43-47;  Luke  23  :  50-56;  John  19  : 
31-42.  John's  account  is  the  fullest. 
He  relates  that  the  Jews  requested  the 
legs  to  he  broken  and  the  bodies  remov- 
ed, so  that  they  might  not  remain  upon 
the  cross  on  the  Sabbath.  The  request 
was  granted,  but  the  legs  of  Jesus  were 
not  broken,  because  he  was  already  dead ; 
but  one  of  the  soldiers  pierced  his  side, 
and  thus  two  predictions  of  Scripture 
were  fulfilled,  John  19  :  31-37. 

57.  When  the  even  was  come. 
The  first  evening,  beginning  with  the 
decline  of  day,  about  three  o'clock  in  the 
afternoon.  See  on  ch.  14 :  15.  As  the 
first  evening  had  already  come,  we  may 
suppose  it  to  have  been  as  late  as  four 
o'clock,  or  even  later.  The  Jews  were 
very  careful  to  have  the  bodies  of  per- 
sons publicly  executed  taken  down  and 
buried  before  sunset,  Deut.  21  ;  23.  "  So 
great  care  did  the  Jews  take  respecting 
the  burial  of  men,  that  even  the  bodies 
of  those  condemned  to  be  criicifled  they 
took  down  and  buried  before  the  going 
down  of  the  sun." — Josephus,  Jewish 
Wa)%  iv.  5.  2. 

Arimathea.  Probably  Ramah,  called 
RamathaimZophim,  the  birthplace  of 
Samuel,  1  Sam.  1  :  19.  The  first  book  of 
Maccabees  (11  :  34)  speaks  of  it  as  trans- 
ferred, together  with  Lydda,  from  Sama- 
ria to  Judea,  which  may  account  for 
Luke's  calling  it  "a  city  of  the  Jews," 
Luke  23  :  51.     It  has  generallv  been  lo- 


cated at  the  modem  Lydda,  about  twen- 
ty-four miles  north-west  of  Jerusalem. 
Its  location,  however,  is  uncertain. 
From  the  narrative  in  1  Sam.  9  :  4-ti  ;  10 : 
2,  it  would  seem  that  it  lay  south  or 
south-west  of  Bethlehem. 

A  rich  man.  Thus  was  fulfilled  Isa. 
53  :  9,  which  may  be  translated,  "And 
his  grave  was  appointed  with  the  wicked, 
but  he  was  with  the  rich  in  his  death." 
Criminals  were  commonly  buried  to- 
gether, in  a  common  sepulchre.  It  was 
expected  that  this  would  be  the  case  with 
Jesus;  but,  bj-a  remarkable  Providence, 
he  is  buried  in  the  new  tomb  of  a  man 
of  wealth  and  rank. 

Joseph.  He  was  an  honorable  coun- 
selor, a  member  of  the  Sanhedrim,  a 
food  and  just  man,  waiting  for  the  king- 
om  of  God,  and  one  who  had  not  con- 
sented to  the  death  of  Jesus,  Mark  15  : 
43 ;  Luke  23  :  51.  He  was  also  himself  a 
disciple  of  Jes^is ;  but  secretly,  for  fear  of 
the  Jews,  John  19  :  38.  While  his  open 
disciples  are  scattered  and  in  dismay, 
two  secret  and  timid  followers  are  em- 
boldened to  attend  to  his  burial. 

58.  He  went  to  Pilate.  Probably 
to  his  official  residence.  See  on  ver.  11. 
Mark  states  that  he  "went  in  boldly," 
dared,  had  the  courage  and  confidence  to 
go  in  to  Pilate  and  ask  the  body  of  Je- 
sus. Pilate  had  given  the  order  to  break 
the  bones,  in  orcfer  to  hasten  death,  but 
he  is  now  sui-prised  to  hear  that  Jesus  is 
already  dead.  Having  learned  that  he  had 
been  dead  for  some  time,  Pilate  grants 
the  request.  The  standing  of  Josepli  as 
a  member  of  the  Sanhedrim,  and  a  man 
of  wealth,  doubtless  had  weight  with 
Pilate,  who,  according  to  Mark  (15  :  45), 
gave  the  dmd  body  freely,  as  a  present, 
'without  demanding  money  for  it.  We 
can  not  but  admire  the  Providence  which 
so  ordered  the  circiimstances  of  our  Sa- 
vior's crucifixion  and  burial  that  there 
could  be  no  doubt  about  his  death,  andno 
deception  in  regard  to  his  resurrection. 

59.  A  clean  linen  cloth.  A  wind- 
ing-sheet, in  which  the  body  was  viTapped. 
The  mummy  cloths  of  the  Egyptians 
were  universally  linen.      John  relates 


336 


MATTHEW    XX VI I. 


A.D.  30. 


59  ed  the  body  to  be  delivered.     And  when  Joseph 
liad  taken  the  body,  lie  wrapped  it  in  a  clean  linen 

60  cloth,  and  t'  laid  it  in  iiis  own  new  tomb,  which  he    « Is*.  53.9, 
had  hewn  out  in  the  rock  :   and  he  rolled  a  great 

stone  to  the  door  of  the  sepulchre,  and  departed. 

61  And   there  was   Mary   Magdalene,   and    the    other 
Mary,  sitting  over  against  the  sepulchre. 

The  Sepulchre  sealed  and  guarded. 

62  NOW  the  next  day,  that  followed  ''  the  day  of 


''  ch.  26.  17 :  Ps.  2. 
1.3. 


(19  :  39)  that  Nicodcmus  now  joined 
Joseph,  brimming  a  mixture  of  myrrli 
and  aloes,  about  a  hundred  pounds 
weiii;ht.  Tiic  sheet  was  wrapped 
about  in  sueli  a  way  as  to  iuclose  the 
spices  next  to  the  body.  This  was  hur- 
riedly done,  and  preparatory  tu  the  more 
formal  embalming  by  the  women,  after 
the  Sabbath,  for  winch  there  was  not 
now  time. 

60.  New  tomb.  It  was  litting  that 
Jesus  should  be  laid  in  a  tomb  where  no 
one  had  before  been  buried.  It  would 
also  prevent  the  assertion,  after  his  resur- 
rection, that  some  one  else  had  been 
raised.  Matthew  aloae  relates  that  it 
wa^i  Joseph' s.  John  say.s  it  was  in  a  gar- 
den, and  in  the  place  where  he  was  cru- 
cified. The  nearness  of  the  place  and  of 
the  Sabbilh  may  have  led  Josepli  to 
bury  him  in  his  own  new  tomb  (John 
19  :  •42) ;  but  once  laid  there,  we  need 
not  suppose  that  Joseph  would  liave  re- 
moved it,  but  rather,  in  his  d  n'otion, 
would  have  kept  it  there,  had  Jesus  not 
risen. 

Hewn  out  in  the  rock.  The  tombs 
of  the  Jews  were  generally  cut  out  of 
the  solid  rock;  sometimes  below  tlie 
level  of  the  ground,  but  oftener  above 
the  ground,  and  on  the  sides  of  hills  and 
mountains.  They  were  generally  large 
and  commodious,  witli  one  or  more 
apartments  with  cells  for  depositing  the 
dead.  The  tomb  of  Joseph  was  doubt- 
less a  family  vault.  Rolled  a  great 
stone  to  the  door.  Tliis  seems  to  im- 
\Ay  that  the  tomb  was  excavated  hori 
zontally,  or  nearly  so.  The  stone  wa- 
so  heavy  that  the  women,  on  going  to 
the  sepulchre,  were  perplexed  to  know 
how  to  obtain  its  removal.  Dr.  Hackett 
saw  a  tomb  at  Nazareth,  cut  in  the  rock, 
and  a  large  stone  rolled  against  its  mouth. 
But  most  of  the  tombs  he  examined 
near  Jerusalem  must  have  had  doors,  as 
is  evident  from  the  grooves  and  perfora- 


tions for  the  hinges  that  still  remain. 
"It  is  possible,"  he  adds,  "that  the 
tomb  used  in  the  case  of  the  Savior, 
which  is  said  to  have  been  new,  wa,s  not 
entirely  (iuished,  and  the  placing  of  the 
stone  at  the  entrance  may  have  been  a 
temporary  expedient." — Hcriptitre  Ulm- 
tratioiuf,  p.  lOS. 

61.  The  other  Mary.  The  mother 
of  James  and  Joses,  ver.  56.  They  were 
there,  sitting  over  against  the  tomb, 
while  the  burial  was  going  on,  and  after 
the  stone  had  been  rolled  to  the  door, 
and  Joseph  had  departed,  ver.  60.  They 
sit  there  as  if  to  watch  it.  A  very  diffe- 
rent guard  was  soon  after  stationed  there 
through  the  guilty  fears  of  the  Jews. 

62-^6.  TuE  Sepi'lchre  se.vled  and 
GUARDED.     Recorded  only  by  Matthew. 

6-'.  The  day  of  the  preparation. 
Simply,  The  pivparation,  umittiug  dui/. 
The  preparation  was  Friday,  the  day  be- 
fore the  Jewish  Sabbath,  which  was  Sa- 
turday ;  the  day  for  making  ready  for 
the  Sabbath,  Mark  1.)  :  -tJ  ^  Luke  '23  : 
54;  John  1!)  :  ;U. 

The  next  day.  The  morrow.  The 
Sabbath,  which  began  Saturday  eve  at 
sunset.  A  Sabbatli  of  anxiety  and  guiltj' 
fear  to  the  chief  priests  and  Pharisees, 
and  of  deep  gloom  and  unspeakable  sad- 
ness to  the  disciples.  Some  suppose 
that  the  watch  was  obtained  in  the 
evening,  at  the  besjinning  of  the  Sab- 
bath, instead  of  the  next  morning,  or 
even  later,  arguing  that  his  body  was  as 
liable  to  be  stolen  on  the  first  as  on  the 
second  night. 

But  it  mav  be  replied,  that  the  chief 
priests  and  Pharisees  could  have  had  no 
anxiety  for  the  first  night,  for  it  was  the 
third  day  that  he  was  to  rise  again; 
and  moreover,  the  sanctity  of  the  Sab- 
bath would  have  been  itself  a  guard. 
And  as  Golgotha  was  by  a  thoroughfare, 
and  constantly  exposed  to  observation 
by  daytime,  the  eve  of  the  first  day  of 


A.D.   80. 


MATTHEW    XXVII. 


397 


the  preparation,  the  chief  priests  and  Pharisees  came 

03  together  unto  Pilate,  saying,  Sir,  we  remember  that 
'  that  deceiver  said,  while  lie  was  yet  alive,  ^  After 

04  three  days  I  will  rise  again.  Command  therefore  that 
the  sepulchre  be  made  sure  until  the  third  day,  lest 
his  disciples  come  by  night,  and  steal  him  away, 
and  say  unto  the  people,  He  is  risen  from  the  dead : 

65  so  the  last  error  shall  be  worse  than  the  first.  Pi- 
late said  unto  them.  Ye  have  a  watch  :  go  your  way, 


'  John  T.  12.  47. 
"  ch.    1«.    21  ;    17. 

23;    20.  19;    26. 

01 ;    Mk.  8.  31  ; 

10.  34;  Lk.  9.  Z2; 

18.  33;  24.  H,  1  ; 

John  2.  19. 


the  week  was  really  the  earliest  time 
when  such  a  guard  was  necessary.  And 
this  agrees  better  with  the  word  trans- 
lated next  day,  which  more  naturally  re- 
fers to  the  next  morning,  or  later,  ra- 
ther than  to  the  preceding  evening  or 
night.  Compare  the  use  of  the  word  in 
Mark  11  :  12 ;  Acts  10  :  23 ;  W  :  7.  It 
seems  better,  therefore,  to  suppose  that 
this  request  was  made  to  Pilate  some 
time  during  the  daytime  of  Saturday, 
and  in  time  to  liave  the  guard  stationed 
at  the  sepulchre  by  evening.  This  also 
explains  why  tlie  women  who  visited 
the  sepulchre  on  the  morning  of  the  re- 
surrection were  anxious  about  the  re- 
moval of  the  stone,  and  not  about  the 
seal  and  tlie  guard,  because,  being  placed 
there  but  the  evening  before,  they  w  ere 
ignorant  of  the  fact. 

Chief  priests  and  Pharisees. 
Members  of  tlie  Sanhedrim  and  leaders 
of  the  Pharisaic  partv.  They  came  in  a 
body  to  Pilate.  That  they  should  havt- 
done  this  on  the  Sabbath  may  be  ex- 
plained from  their  greatly  excited  and 
guilty  fear*,  increased  by  the  wonderful 
lihenomena  attending  his  cniciflxion 
and  death.  They  may  have  called  this  a 
religious  act  in  behalf  of  their  religion. 
They,  indeed,  requested  the  tomb  to  be 
guarded ;  but  this  they  asked  of  Ro- 
mans, who  did  not  observe  the  Sabbath. 
Jews  to  this  day  often  avail  themselves 
of  work  done  by  Gentiles  on  their  Sab- 
>)ath.  They,  doubtless,  came  very  quiet- 
ly to  Pilate,  as  they  would  wish  to  se- 
cure their  object  with  as  little  notoriety 
•as  possible. 

63.  That  deceiver.  He  had  been 
charged  with  deceivinn'  the  people,  and 
this  charge  thev  regard  as  confirmed  by 
his  death.  After  three  days,  etc. 
He  had  told  this  to  his  disciples,  ch.  16  : 
21 ;  20  :  17.  He  had  also  ^^tatcd  it  more 
generally  and  morepnblielv,  ch.  12  :  40; 
John  2  :  19:  10  :  1.5.  17,  IS.  P()s^-ibly 
Judas,  to  whom  such  a  prediction  must 
34 


have  been  especiaUy  odious,  had  told  it 
as  an  instance  of  a  wild,  extravagant, 
and  absurd  declaration.  But  how  should 
they  remember  that  which  the  disciples 
seemed  to  forget?  Their  perceptions 
were  quickened  by  malice  and  fear. 
Guilt,  too,  aroused  their  imagination. 
They  in  some  way  knew  that  Jesus 
made  such  a  prediction.  At  least,  a  very 
little  at  such  a  time  as  this  would  make 
them  believe  he  did.  But  the  disciples, 
who  had  been  puzzled  in  regard  to  its 
meaning,  were  disconcerted  and  dis- 
heartened by  their  Lord's  sudden  and 
unexpected  arrest  and  death,  and  alto- 
gether unprepared  to  exercise  that  spi- 
ritual perception  and  high  faith  neces- 
sary for  understanding  and  believing 
such  a  prediction. 

64.  Lest  his  disciples  come  by 
night.  These  Jewish  leaders  not  only 
style  Jesus  a  deceiver  or  impostor,  but 
they  suggest  that  his  di.^^ciples  will  carry 
out  the  imposition  in  the  most  shame- 
ful manner,  by  lying  and  theft.  How 
far  was  this  from  the  thoughts  of  these 
st;rrowingand  broken-hearted  disciples  I 
The  last  error,  or  deception,  that  he 
had  risen,  and  hence  was  what  he  pro- 
fessed to  be.  The  first.  That  he  was 
the  Messiah,  which  many  had  believed. 
They  were  afraid  lest  they  should  lose 
their  power  among  the  people  and  over 
the  Jewish  nation. 

6.5.  Ye  have  a  watch.  The  watch 
is  at  your  service.  This  guard  consisted 
of  Roman  soldiers,  as  the  word  in  the 
original  and  ch.  28  :  12  indicate.  Hence, 
being  in  the  service  of  the  Sanhedrim, 
they  reported  to  them  (ch.  28  :  11),  but 
were  also  accountable  to  Pilate,  ch.  28  : 
14.  The  guard  may  have  been  those 
who  watched  the  crucifixion,  or,  pos- 
sibly, a  small  guard  attending  upon  the 
Sanhedrim.  It  was  customar\'  among 
the  Romans,  in  guarding  a  prisoner,  to 
employ  four  soldiers  for  each  watch  of 
three  hours,  making  four  of  these  sets 


398 


MATTHEW     XXVII. 


A.D.  30. 


66  '  make  it  as  sure  as  ye  can.      So  they  went,  and    '  ch-28. 11  l5;Ps. 
made  the  sepulchre  sure,  ""  sealing  the  stone,  and      30;  ^*''  ^^" 

setting  a  watch.  "■  Dan.  6. 17. 


for  a  night,  Acts  12  :  4.  As  ye  can. 
As  ye  knoio  how.  The  guard,  and  every 
thing  necessary  to  securing  tlie  body 
and  the  sepulchre,  were  at  their  dis- 
posal, and  they  were  to  use  their  know- 
ledge and  best  judgment  in  doing  what 
they  desired. 

66.    Sealing  the  stone,  by  means 
of  a  cord  or  string  drawn  across  the 
stone  and  fastened  at  both  ends  by  seal- 
ing-clay  or  wax,  on  whicli  was  stamped 
the  seal  of  Pilate.     Thus  no  one  could 
enter  the  tomb  without  resisting  public 
authority.     Compare  Dan.  6  :  17.     The  ' 
watch    was  a  precaution    against  vio-  i 
lence;   the  seal,  against  fraud.     Thus,  I 
every  means  was  used  to  prevent  deccp-  \ 
tion.     The  e^'idence  of  the  resurrection  i 
of  Jesus  is  therefore  the  greater.     If  he  [ 
had  not  risen  within  three  days,  the  Jew- 
ish rulers  would  doubtless  have  com- 
pleted their  triumph  by  throwing  open 
the  sepulchre,  and  pointing  to  his  life- 
less body  as  an  evidence  of  his  decep- 
tion.    But  that  they  did  not  this,  but  re- 
sorted to  a  most  absurd  expedient  (ch. 
28  :  13),  is  an  evidence  of  his  resurrec- 
tion. 

Remarks. 

1.  "  Fanaticism  is  often  as  blind  as  it 
is  malignant.  The  very  necessity  which 
compelled  the  Jewish  rulers  to  apply  for 
Pilate's  authority  for  the  crucitixion  of 
Christ  demonstrated  his  Messialiship. 
The  sceptre  had  departed ;  it  was  the 
appointed  sign  that  Shiloh  had  come." — 
J.  P.  W.i.RREN.     Ver.  3 ;  Gen.  49  :  10. 

2.  Sin  encourages  its  votaries  to  ex- 
pect from  it  worldly  advantages,  but 
their  possession  is  attended  with  misery. 
The  wav  of  the  transgressor  is  hard, 
vers.  :3-6;  Job  '^0  :  12-14;  Prov.  13  :  1.5. 

3.  By  comparing  the  conductof  Judas 
with  that  of  Peter,  we  may  mark  the  dif- 
ference between  false  and  true  repen- 
tance. In  the  one,  remorse,  turning 
from  rather  than  to  Christ,  despair, 
plunging  deeper  into  sin ;  in  the  other, 
sorrow,  confession  of  sin,  and  turning 
to  Christ,  vers.  3-8 ;  ch.  26  :  7.5 ;  John 
21  :  7,  17;  Acts  1  :  25;  2  Cor.  7  :  10. 

4.  Suicide  is  a  terrible  crime  when 
.committed  freely  and  in  a  sane  mind ; 


and  in  such  a  case  may  be  taken  as  an 
evidence  of  an  unrenewed  state  and  of 
sins  unf orgiven,  ver.  5 ;  2  Sam.  17  :  23 ; 
Acts  16  :  27. 

5.  From  the  remorse  of  Judas  learn 
the  misery  caused  by  an  awakened  con- 
science, and  catch  a  glimpse  of  the  tor- 
tures of  conscience  in  the  world  of  de- 
spair, vers.  3-6 ;  Gen.  42  :  21 ;  Matt.  22  : 
12 ;  Mark  9  :  44. 

6.  No  counsel,  nor  deeds  of  charity, 
nor  memorials,  can  free  the  wicked  from 
the  penalty  of  their  sins,  vers.  6-8; 
Prov.  11  :  ~'l,  31 ;  1  Pet.  4  :  11. 

7.  God  foreknew  the  deeds  of  the 
wicked  as  m'cII  as  those  of  the  righteous, 
and  will  make  all  subserve  his  grand  de- 
signs and  purposes,  vers.  9,  10 ;  Ps.  76  : 
10 ;  Acts  2  :  23. 

8.  Let  us  seek  tlie  spirit  and  courage 
of  Christ,  and,  like  him,  witness  a  good 
profession,  ver.  11 ;  1  Tim.  6  :  13. 

9.  It  is  generally  better  to  treat  with 
silence  than  to  answer  the  clamors  and 
false  accusations  of  our  enemies,  vers. 
12-14 ;  1  Pet.  2  :  21-23. 

10.  How  often  is  Barabbas  still  pre- 
ferred to  Jesus ;  self,  the  world,  and  the 
devil,  to  the  Savior !  vers.  15-21 ;  Acts  3  : 
14 ;  7  :  51,  52. 

11.  The  best  of  men  must  at  times 
expect  to  be  objects  of  envy,  ver.  18; 
ch.  10  :  24,  25 ;  Gen.  4  :  4,  5  ;  37  :  11 ; 
Ps.  106  :  16 ;  Acts  1»  :  45. 

12.  God  gives  to  every  man  sufficient 
warning  to  guard  him  against  sin,  and 
sufficient  light  to  show  him  the  path  of 
duty,  ver.  19;  Job  33  :  14-17;  Acts  14  : 
17;  "17:  30,  31. 

13.  The  ministers  of  a  corrupt  church 
are  generally  more  corrupt  than  the  peo- 
jile,  and  the  leaders  in  their  wickedness, 
ver.  20 ;  Jer.  23  :  15 ;  Mic.  3  :  5. 

14.  How  many  ask  the  world  what 
they  shall  do  with  Jesus,  instead  of  lis- 
tening to  God's  messages,  and  following 
the  dictates  of  their  consciences !  They 
ask,  and  vacillate  to  their  own  destruc- 
tion, vers.  22-24. 

15.  How  fickle  are  they  who  make  the 
popular  current  instead  of  truth  their 
principle  of  action,  crying  out  at  one 
time,  Hosanna  to  the  Son  of  David ! 
and  at  another,  Crucify  him!  vers.  23. 
24;  ch.  21  :  9;  Acts  14":  11,  19. 


A.D.  30. 


MATTHEW    XXVII. 


399 


16.  Pilate  gave  a  remarkable  testi- 
mony to  the  innocence  of  Jesns,  a  con- 
demnation of  his  own  act  in  delivering 
him  to  be  crucified.  Beware  how  you 
condemn  yourself  in  not  accepting' 
Christ,  while  you  acknowledge  him  a 
Savior,  ver.  24. 

17.  No  outward  washing  can  cleanse 
from  guilt,  ver.  £■! ;  Rom.  3  :  20 ;  Heb. 
9:  9-14;  10:  4. 

18.  The  prayers  of  the  wicked  are 
often  answered  in  their  own  destruction, 
ver.  ilb. 

19.  Jesus  endured  cruel  scourging 
tliat  we  might  be  healed,  ver.  '2G ;  Ps. 
l':9  :  3  ;  Isa.  50  :  6  ;  .53  :  5. 

'-0.  Jesus  was  mocked  and  treated 
with  tlie  greatest  indignity,  in  order 
tliat  we  might  be  raised  with  hira  to  the 
highest  glorv,  vers.  ^T-31 ;  Phil.  2  :  9, 
10;  Heb.  2  :"lO;  12  :  2;  Rev.  5  :  8-14. 

21.  We  must  follow  Christ,  bearing 
his  cross,  if  we  would  reign  with  him 
and  share  his  glorv,  ver.  32 ;  ch.  16  :  24 ; 
Phil.  3  :  10,  li ;  Heb.  13  :  13,  14. 

-2.  We  should  willingly  and  patiently 
endure  all  that  our  heavenly  Father 
may  put  upon  us,  ver.  34 ;  Acts  21  :  13 ; 
Heb.  12  :  3-5. 

23.  Jesus  was  treated  as  a  slave,  va- 
lued at  the  price,  and  sutfering  the 
death,  of  a  slave,  in  order  that  he  might 
give  ns  true  freedom,  ver.  35 ;  eh.  26  : 
15 ;  John  8  :  36  ;  Gal.  5  :  1. 

24.  Jesus  was  stripjjed  of  his  garments, 
pointing  to  the  spiritual  nakedness  of 
the  race,  and  the  white  garments  he  has 
purchased  to  cover  us,  ver.  35;  Gen.  3  : 
7,  10;  Phil.  3:9;  Rev.  3:  18. 

25.  In  Jesus  on  the  cross,  suspended 
between  heaven  and  the  earth,  we  be- 
hold a  mediator  between  God  and  man, 
vers.  35,  36 ;  1  Tim.  2  :  5. 

26.  Jesus  saved  not  himself  so  that  he 
might  save  others,  vers.  39-42 ;  Rom.  5  : 
6;  1  Cor.  15  :  3 ;  2  Cor.  5 :  15;  1  Thess. 
5  :  10. 

27.  Adversity  is  not  a  proof  of  God's 
displeasure,  nor  is  a  want  of  success  al- 
ways an  indication  of  final  failure,  vers. 
40-43 ;  Job  42  :  10  ;  Ps.  3  :  2-1 ;  42  :  10, 
11. 

28.  All  classes,  Jews,  Gentiles,  priests, 
rulers,  people,  soldiers,  and  servants, 
w'cre  turned  against  Jesus,  in  order  that 
he  might  be  a  Savior  to  aU,  vers.  39-44 ; 
Luke "23  :  36;  Gal.  3  :  28;  1  John  2  : 
1,  2. 

29.  The  darkness  around  the  suffei-ing 
and  dying  Jesus  should  remind  us  of  the 
spiritual  "darkness  of  our  world,  and  of 


Christ    its    true    light,   ver.   45;    John 

8  :  12. 

30.  In  the  darkest  hour  the  Christian 
should  imitate  his  Savior,  and  not  lose 
confidence  in  God  as  his  God,  ver.  46, 
"J/>/  God;"  Job  13  :  15;  Ps.  43  :  5: 
Hab.  3  :  17,  18 ;  Rom.  5:3-5;  2  Tim. 
1  :  12. 

31.  If  the  agony  of  the  Savior  when 
forsaken  of  God  for  sinners  was  so  great, 
what  shall  be  the  misery  of  those  who  at 
last  shall  be  forsaken  forever  to  wrath 
and  endless  despair?  ver.  46. 

32.  As  the  soldiers  around  the  cross 
failed  to  enter  into  the  feelings  and 
agonies  of  Jesus,  so  impenitent  sin- 
ners of  our  day  fail  to  be  impressed  with 
his  sufferings  and  death,  vers.  47-49 ;  1 
Cor.  2  :  14. 

33.  Jesus  received  drink  from  his  ene- 
mies, suggestive  of  a  complete  atone- 
ment for  sinners,  and  of  jjcace  and  good- 
will to  men,  ver.  48 ;  Dan.  9  :  24 ;  Rom. 
5:1;  Eph.  2  :  14. 

34.  "  With  pleasure  may  we  survey  the 
awful  tokens  by  which  God  owned  his 
dying  Son,  and  wiped  away  the  infamy 
of  his  cross." — Doddkidge.     Ver.  51. 

35.  Inasmuch  as  the  way  into  the 
holiest  of  all  has  been  opened  through 
the  rent  vail  of  the  Redeemer's  flesh,  let 
us  draw  near  to  God  boldlv,  and  in 
strong  faith,  ver.  51 ;  Heb.  'k  :  16 ;  9  : 
12  ;  10  :  19-22. 

36.  Let  the  shaking  of  the  earth,  the 
opening  of  the  graves,  and  the  raising 
of  the  dead,  be  .symbolical  of  the  effect 
of  Christ's  death  on  our  hearts  and  con- 
sciences, vers  51-53;  Acts  2  :  37;  Gal. 
6:  14;  Eph.  5:  14. 

37.  In  the  death  of  Jesus  we  see  evi- 
dences of  his  divinity.  The  centurion 
saw  it.  How  much  more  should  we, 
with  our  greater  evidences !  ver.  54 ; 
Heb.  1  :  1-4. 

38.  God  will  at  all  times  have  a  people 
in  the  world,  vers.  54-56 ;  Rom.  9  :  ii7 ; 
11:  5. 

39.  Let  us  be  suitably  affected  with 
the  lifeless  body  of  Jesus  on  the  cross, 
and  accept  of  the  glorious  fruits  of  his 
death,  ver.  54 ;  2  Tim.  1  :  10 ;  1  Pet. 
2:  24. 

40.  God,  who  so  wonderfully  guarded 
the  body  of  Jesus,  will  in  like  manner 
guard  the  dust  of  aU  them  that  sleep 
in  Jesus,  vers.  57-60 ;  1  Thess.  4  :  14. 

41.  In  Joseph  of  Arimathea  w'e  be- 
hold a  man  of  wealtli  devoting  his  pro- 
pertv  to  the  Lord,  vers.  57-00 ;  1  Kings 
IS:  13;  1  Tim.  6  :  17-19. 


400 


MATTHEW     XXVIII. 


A.D.   30. 


The  resurrection  of  Jesus  ;  the  visit  of  the  women        °  Mk.  16.  1 ;  Lk. 

''  "^  24.  1 ;   John  20. 

XXVIII.    IN  the  "  end  of  the  sabbath,  as  it  began      h  2- 


43.  The  devotion  of  woman  to  Jesus 
is  seen  both  at  the  cross  and  the  sepul- 
chre, ver.  (31 ;  5.5,  56 ;  ch.  38  :  1,  etc. 

43.  The  wicked  are  like  the  troubled 
sea,  whose  consciences  give  them  no  rest, 
vers.  6:i-64 ;  Isa.  57  :  20 ;  Prov.  28  :  1. 

44.  God  permits  the  malice  of  men 
against  liim  to  go  just  so  far  as  to  sub- 
serve his  purposes  and  the  highest  in- 
terest of  his  people,  vers.  62-CtJ ;  J0I3  5  : 
1-2,  13 ;   Prov.  19  :  21. 

CHAPTER  XXVIII. 

Matthew  now  closes  his  Gospel  his- 
tory with  a  brief  account  of  the  resur- 
rection of  Jesus  from  the  dead.  The 
e\adences  which  he  gives  are :  (1)  The 
earthquake  and  descent  of  the  angel 
who  rolled  away  the  stone,  and  the  ef- 
fect upon  the  guard.  (2)  The  testi- 
mony of  the  angel  to  the  women,  who 
had  come  early  to  view  the  sepulchre. 
(3)  The  appearance  of  Jesus  to  the  wo- 
men. (4)  The  report  of  the  guard  to 
the  chief  priests  of  all  things  that  had 
occurred,  and  the  shallow  and  fallacious 
attempt  of  the  latter  to  explain  away 
the  fact  of  his  resurrection.  (5)  The 
appearance  of  Jesus  to  liis  disciples  in 
Galilee.  Since  Matthew  wrote  especially 
for  Jewish  readers,  he  relates  (1)  what 
the  guard  saw,  what  they  reported  to 
the  chief  priests,  and  wiiat  the  chief 
priests  attempted  to  do ;  and  (2)  the 
declaration  of  Jesus  concerning  his  su- 
preme authority,  and  his  commission  to 
his  disciples  to"  preach  the  Gospel  to  all 
nations.  And,  finally,  as  Matthew  had 
for  the  most  part  related  our  Lord's 
ministry  in  Galilee,  so  he  very  appro- 
priately gives  his  most  signal  appear- 
ance to  his  disciples  in  that  region,  after 
his  resurrection,  and  with  it  closes  liis 
Gospel. 

In  comparing  this  chapter  with  the 
accounts  of  the  resurrection  as  given 
by  the  other  Evangelists,  the  fact  is  at 
once  apparent  that  they  were  indepen- 
dent narrators.  On  account  of  the  great 
brevity  of  these  narratives,  especially 
those  of  Matthew  and  Mark,  great  diffi- 
culty has  been  experienced  in  bringing 
them  into  complete  harmony.  But  a 
careful  study  of  these  records  will  con- 
vince any  reasonable  mind  that  the  dis- 


crepancies are  only  apparent.  They  can 
all  be  so  explained  as  to  show  at  once 
that,  if  we  were  in  possession  of  all  the 
details,  the  difficulties  would  not  exist. 
But  God  has  wisely  ordered  difficulties 
here  as  well  as  in  other  things,  in  order 
to  give  his  people  the  more  opportunity 
to  exercise  their  faith  in  his  word,  and 
the  Avicked  their  unbelief.  See  author's 
Harmony,  Introductory  note  to  Part 
VIII. 

From  a  comparison  of  these  four  ac- 
counts, and  of  Paul  (1  Cor.  15),  we  ga- 
ther the  following  ten  appearances  after 
his  resurrection :  1.  To  Mary  Magdalene, 
Mark  1(5 :  9;  John 20  :  11-18.  2.  To  the 
women,  ch.  28  :  9,  10.  3.  To  Peter, 
Luke  24  :  &4;  1  Cor.  15  :  5.  4.  To  the 
two  disciples,  Mark  16  :  12 ;  Luke  '^4  : 
13-31.  5.  To  the  apostles,  except  Tho- 
mas, Mark  16  :  14;  Luke  ^  :  30-49; 
John  20  :  19-23.  6.  To  the  apostles, 
Thomas  being  present,  John  :C0  :  li6-29. 

7.  To  some  of  his  disciples  on  the  shore 
of  the  lake  of  Tiberias,  John  21 :  4-22. 

8.  To  the  apostles  and  others,  compris- 
ing above  live  hundred  brethren,  on  a 
mountain  in  Galilee,  ch.  28 :  16-20 ;  Mark 
16  :  15-18 ;  1  Cor.  15  :  6.  9.  To  James,  1 
Cor.  15  :  7.  10.  To  the  eleven  at  Jerusa- 
lem, and  on  the  Mount  of  Olives,  near 
Bethany,  just  before  his  ascension,  Luke 
24  :  50,  51 ;  Acts  1  :  4-9. 

Jesus  doubtless  appeared  at  other 
times,  since  he  showed  himself  to  his 
apostles  during  forty  days,  speaking  the 
things  concerning  the  kingdom  of  God, 
Acts  1:3;  compare  John  20  :  30,  31. 

1-7.  The  Resirrection  of  Jesus 
and  its  accompaxtixg  incidents. 
The  earthquake,  the  descent  of  the  an- 
gel, tlie  effect  on  the  guard,  the  com- 
foi-ting  address  to  the  women,  and  the 
messaire  to  the  disciples,  Mark  16  :  1-7; 
Luke  24  :  1-8;  Jolm  rJO  :  1,  2. 

1.  In  the  end  of  the  Sahbath, 
or  more  exactly,  But  late  on  the  Sabbath 
day,  an  indefinite  expression  defined 
by  the  Ufxt  clause,  "  As  it  began  to 
dawn,'"  etc.  Thus  Matthew  seems  to 
follow  the  natural  division  of  the  day 
from  sunrise  to  sunrise ;  as  perliaps  hail 
been  his  custom,  as  a  publican,  to  reckon 
the  civil  day.  The  custom  of  reckon- 
ing fnim  evening  to  evening  (Lev.  23  : 
32)  grew   out  of  oliserving  fea.sts  and 


A.D.  30. 


MATTHEW     XXVIII. 


401 


to  dawn  toward  the  first  day  of  the  week,  came 
Mary  Magdalene  °  and  the  otlier  Mary  to  see  the   o  ch.  27.  56  61 
2  sepulchre.     And,  behold,  ^  there  was  a  great  earth- 
quake :  for  1  the  angel  of  the  Lord  descended  from 
heaven,  and  came  and  rolled  back  the  stone  fi'om 


P  ch.  27.  51-53. 
1  Mk.    IG.    5  ;  I    , 

24.  4;    John    A). 

12. 


seasons,  which  depended  on  the  return 
of  the  new  moon.  The  natural  day  was 
originally  regarded  as  closing  with  the 
morning  (Gen.  1:5;  Lev.  7  :  15).  So 
Jonah  (1  :  17)  and  Mattliew  (12  :  40) 
follow  day  by  night,  "  three  day.s  and 
three  nights."  This  view  harmonizes 
Matthew  Mith  the  other  Gospels,  which 
distinctly  declare  that  our  Lord  arose 
in  the  early  morning.  Some,  as  Grimm 
and  Godet,  maintain  that  the  expression 
should  be  translated,  After  the  Sabbath. 
But  this  meaning  is  not  clearly  made 
out,  though  it  may  be  possible. 

As  it  bewail  to  dawn.  The  dawn- 
ing of  the  day.  John  says,  "  AVhen  it  I 
was  yet  dark  ;  "  the  light  was  struggling  ! 
with  darkness.  Luke  says,  "  Very  | 
early."  Mark  says,  "  Very  early.  .  .  At 
the  rising  of  the  sun."  The  visit  of  the 
women  to  the  .sepulchre  may  have  oc- 
cupied two  or  three  hours  from  their 
first  leaving  their  home  until  they  left 
the  sepulchre.  Mary  Magdalene  may 
have  gone  somewhat  in  atlvance  of  the 
rest.  John  mentions  her,  and  her  alone, 
and  the  other  Evangelists  mention  her 
first,  as  if  peculiarly  i^rouiinent  in  their  j 
visit  to  the  sepulchre.  As  the  company 
of  women  came  to  the  sepulchre  the 
rising  sun  may  have  shed  its  first  beams 
upon  them.  Yet  in  popular  usage, 
dawn  and  sunrise  are  often  used  for 
early  morning,  and  ilark  seems  so  to 
regard  his  own  expression  ;  for  he  says, 
"  Vei-y  early  \\\  the  morning,"  etc.  There 
need,  therefore,  be  no  difhculty  in  har- 
monizing the  Evangelists  in  regard  to 
the  time  of  the  visit.  Tliere  may  have 
been  ditterent  arrivals.  Or,  if  not,  one 
may  have  in  mind  the  tiuie  of  starting, 
another  of  their  going,  and  another  of 
their  arrival  or  of  tlieir  stay  at  the  sep- 
ulchre.    But  see  further  on. 

The  first  day  of  the  week.  Sun- 
day ;  afterward  observetl  Ijv  the  disciples 
as  the  Lord's  day.  Rev.  1  :"  10  ;  Acts  20  : 
7;  1  Cor.  l(j  :  1.  Ignatius,  who  was 
educated  under  the  Apostle  John,  and 
who  was  pastor  of  the  church  at  Antioch 
for  forty  yeai-s,  from  about  A.  D.  70,  in 
his  letter  to  the  Magnesians  speaks  of 
"no  longer  observing  the  Sabbath,  but 


living  in  the  observance  of  the  uord's 
day."  The  Teaching  of  the  /"welve 
Apostles  (ch.  14),  early  in  th  second 
century,  says,  "  But  every  L(  ,-d's  day 
do  ye  come  together  and  bre;  k  bread, 
and  give  thanks,  confessing  y(mr  trans- 
gressions, that  your  sacrifice  may  be 
pure. ' '  Justin  Martyr,  who  wrote  about 
A.  D.  158,  says  (Apology  I.,  G7),  "  Sun- 
day is  the  day  on  which  we  hold  our 
common  assembly,  because  it  is  the 
first  day,  on  which  God  .  ,  .  made  the 
world  and  Jesus  Christ  jur  Saviour 
on  the  same  day  rose  fr6  4i  the  dead." 
Much  similar  testimony  m  jght  be  given, 
showing  that  while  the  .Jewish  Sab- 
bath was  observed  mon.  or  less  by 
early  Jewish  churches  and  /ewish  con- 
verts, the  Lord's  day  was  observed  by 
all. 

Mary  Magdalene  and  the  other 
Mary.  See  on  ch.  27  :  .56,  61.  Mark 
ult-o  mentions  Salome,  supposed  to  be 
the  mother  of  James  and  John.  Luke 
(24  :  10)  speaks  of  Joanna  and  other  wo- 
men, the  former  supposed  to  be  the  one 
mentioned  in  Luke  8  :  3,  the  wife  of 
Chuza,  steward  of  Herod.  To  see. 
To  look  at  attentively,  to  view  the  sepul- 
chre, and,  at  the  same  time,  to  anoint 
and  embalm  his  body,  Mark  16  :  1; 
Luke  24  :  1.  It  is  not  an  improbable 
supposition  that  Mary  Magdalene,  with 
the  other  Mary  and  Salome,  went  to 
view  the  sepulchre  before  the  time  they 
had  agreed  to  meet  Joanna  and  the  other 
w^omen  there,  who  were  to  come  about 
sun-rising  to  assist  in  embalming  the 
body. 

3.  Earthquake.  This  probably  oc- 
curred while  they  were  on  their  way  to 
the  sepulchre.  We  learn  from  John 
(20  :  1)  that  when  Mary  Magdalene  came 
to  the  sepulchre,  she  found  the  stone 
taken  away ;  and  from  Mark,  that  the 
women,  who  were  ignorant  of  the  guard 
and  the  seal,  were  considering,  while  on 
their  way,  who  should  roll  away  the 
great  stone  from  the  door  of  the  sepul- 
chre; but  coming,  they  found  it  rolled 
away,  Mark  16  •"  3,  4.  The  angel. 
This  should  be  An  angel.  The  anf/el  mis- 
guides the  reader,  as  if  a  particular  an- 


402 


MATTHEW    XXVIII. 


A.D.   80. 


3  the  door,  and  sat  upon  it.     ■■  His  countenance  was 

4  like  lightning,  and  his  raiment  white  as  snow  :  and 
for  fear  of  him  ^  the  keepers  did  shake,  and  became 
as  dead  men. 

5  *  And  the  angel  answered  and  said  unto  the 
women.  Fear  not  ye ;  for  I  know  that  ye  seek  Jesus, 


Dan.  10.  6. 


cli.  27.  65,  66. 


<  Mk.  16.  6; 
24.5. 


Lk. 


gel,  the  augel  of  the  covenant,  was 
meant.  Jesus  could  have  rolled  the 
stone  away  himself,  but  an  angel  de- 
scends and  does  it,  showing  to  the 
guard  that  it  was  done  by  a  higlier  order 
than  that  of  either  the  Sanhedrim  or  of 
Pilate— L'veu  by  the  mandate  and  a  mes- 
seuger  of  heaven.  It  was  not  necessary 
that  the  stone  should  be  removed  at  all; 
for  with  his  resurrection  body  Jesus 
could  have  come  forth  from  the  closed 
tomb,  eveu  as  he  entered  and  left  the 
closed  room  where  the  disciples  were  as- 
sembled, John  20  :  19,  26  ;  Luke  24  :  31. 
Hence,  most  expositors  suppose  Jesus 
rose  before  the  rolling  away  the  stoue. 
It  seems  natural  to  suppose  that,  as  an 
earthquake  followed  immediately  after 
ills  death,  so  one  preceded  immediately 
his  return  to  life ;  and  hence  we  may  sup- 
pose that  he  passed  out  of  the  tomb 
when  the  angel  removed  the  stone.  His 
resurrection  may  not  have  been  seen  bj' 
any  human  being  then  living;  but  the 
evidences  of  it  were  many  and  over- 
whelming, among  which  were  the  de- 
scent of  "the  angel  and  the  rolling  away 
the  stone.  Sat  upon  it.  In  presence 
of  the  keepers.  He  removed  into  the 
sepulchre  before  the  women  arrived, 
Mark  l(i  :  5 ;  Luke  2-1 :  3,  4. 

3.  His  countenance.  The  ap}xar- 
niice  of  his  face.  Like  lightning,  in 
its  brightness.  White  as  snow.  The 
first  time  that  heavenly  messengers  are 
said  to  have  appeared  in  white ;  they  so 
appeared  afterward.  Acts  1:10;  compare 
Acts  10  :  30.  The  dress  was  in  harmony 
with  the  occasion  and  with  the  tidings. 
Compare  Mark  9:3;  Rev.  3:4;  7  :  14. 

4.  The  keepers.  The  guard  of  sol- 
diers, ch.  27  :  65.  Shake.  As  the 
earth  quaked  just  before,  so  do  they  now 
qtiake.  As  dead  men.  The  effect  of 
the  glory  and  splendor  of  heavenly  visi- 
tants seem  to  be  to  overpower  the  senses 
and  prostrate  the  strength,  Dan.  8  :  27 ; 
compare  Matt.  17  :  6 ;  Kev.  1 :  17.  The 
keepers,  therefore,  were  not  eye-wit- 
nesses of  his  resurrection. 

5.  The  angel.  He  had  entered  the 
sepulchre,  Mark  16  :  5.      Hence,  Mary 


Magdalene,  who  seems  at  this  time  not 
to  have  entered  the  sepulchre,  saw  not 
the  angel.  At  seeing  tlie  stone  rolled 
away,  she,  quick  to  draw  an  inference  of  I 
evil,  runs  back  to  Jerusalem  and  tells  1 
Peter  and  John,  "  They  have  taken  away 
the  Lord  out  of  the  sepulchre,  and  we 
know  not  where  they  liave  laid  liim," 
John  20  :  2.  The  other  women  thus  left 
by  Mary  Magdalene  may  have  tarried  a 
little,  in  hesitation,  at  the  entrance  of 
the  tomb.  Then  they  entered  and 
searched,  but  found  not  the  body  of  the 
Lord  Jesus.  They  stand  perplexed. 
While  in  this  state  they  behold  the  an- 
gel. See  Luke  24  :  3,  4,  where  it  is  also 
said,  "  Two  men  stood  by  them  in  shin- 
ing garments."  So,  also,  Mary  Mag- 
dalene, on  her  return,  saw  two  angels  in 
white  sitting,  the  one  at  the  head  and 
the  other  at  the  feet,  where  the  bodv  had 
lain,  John  20  :  11,  12.  That  Matthew 
and  Mark  mention  only  one  angel  may 
be  satisfactorily  explained  in  various 
ways.  They  may  speak  only  of  the  one 
who  was  the  speaker  on  this  occasion. 
Or,  as  the  lirstoue  arose,  the  other  may 
have  suddenly  appeared  by  his  side  to 
confirm  his  testimony.  But  see  a  simi- 
lar instance  in  note  on  ch.  9  :  28.  That 
Luke  speaks  of  their  standing,  while 
Mark  speaks  of  the  one  sitting,  may  also 
be  variously  explained.  The  former 
does  not  say  that  they  had  not  been  sit- 
ting, nor  tiie  latter  "that  they  did  nut 
afterward  stand.  The  word  translated 
stood  in  Luke  24 :  4  has  reference,  not  so 
much  to  the  posture,  as  the  smldenness  of  i 
their  appearing,  and  may  be  translated, ' 
came  upon  t/iein,  aj)peared  suddenly.  Com- 
l)are  the  use  of  the  word  in  Luke  2:9; 
Acts  12  :  7.  Or,  combining  the  latter 
idea  with  a  former  suggestion,  the  one 
angel  nun'  have  arisen,  and  the  other  ap- 
peared suddenly.  Other  possible  ex- 
planations wiU  occur  to  the  thoughtful 
reader. 

Fear  not  ye.  Te  is  emphatic.  His 
foes  and  the  guard  may  well  be  afraid ; 
but  fear  not  ye,  his  faithful  followers, 
for  he  is  risen.  It  is  possible  that  they 
mav  have  seen  the  frightened  soldiers 


A.D.   30. 


MATTHEW    XXVIII. 


403 


which  was  crucified.  "  He  is  not  here :  for  he  is 
risen,  ==  as  he  said.  Come,  sec  the  phicu  where  the 
Lord  lay.  And  go  quickly,  and  tell  his  disciples 
that  he  is  risen  from  the  dead  ;  and,  beliold,  >  he 
goeth  before  you  into  Galilee ;  there  shall  ye  see 
him.     Lo,  I  have  told  you. 

The  w&men  return  ;  Jesus  meets  them. 

^  AND  they  departed  quickly  from  the  sepulchre 
with  fear  and  great  Joy  ;  and  did  run  to  bring  his 
discijjles  word. 

And  as  they  went  to  tell  his  disciples,  behold. 


»  John   14.   19  ;    1 

Cor.  15.  20-22. 
»  ch.   12.    40 ;    Hi. 

21  ;    IT.   23 ;    20. 

lit. 
>(h.   26.  32;  Mk. 

10.  7. 


'  Mk.  10.  8. 


fleeing  from  the  sepulchre.  The  lan- 
guage would  seem  to  imply  that  others 
were  present,  or  had  been  present,  who 
were  also  afraid. 

6.  Come  see  the  place,  etc.  The 
language  imphes  lliat  the  angel  was  in 
the  sepulchre,  in  harmony  with  Mark 
and  Luke.  Tlie  place  was,  doubtless,  a 
cell  in  the  tomb,  like  a  berth  or  shelf,  so 
that  the  body  lay  parallel  with  the  wall. 
John  20  :  13  seems  to  imply  this,  since 
Mary  Magdalene  saw  two  angels,  one  at 
the  head  and  the  other  at  the  feet,  where 
Jesus  had  lain.  Lord,  of  angels  as  well 
as  of  men. 

7.  His  disciples.  To  the  whole 
company  of  believers  then  at  Jerusalem. 
Tlie  message  was  also  to  be  communi- 
cated to  Peter  personally,  Mark  16  :  7. 
The  importance  and  prominence  given 
to  this  appearance  in  Galilee,  and  the 
fact  that  Jesus  did  appear  that  day,  and 
a  week,  later,  to  his  apostles  and  others, 
at  Jerusalem,  seem  to  indicate  that  the 
appearance  here  foretold  was  that  to  be- 
lievers at  large,  and  recorded  in  1  Cor. 
1.5  :  6.  Hence,  the  message,  w-hich 
would  naturally  be  told  first  to 'the 
apo>Mes,  was  for  all.  Goeth  before 
you  into  Galilee.  Jesus  had  fore- 
told this,  ch.  20 :  32.  There  should  oc- 
cur his  great  and  grand  manifestation  to 
his  assembled  disciples.  He  would  go, 
not  as  on  former  occasions,  .;om>-?(c?/>h,9 
with  them,  but  as  his  resurrection  body 
could  go ;  he  would  be  there  on  their  re- 
turn from  the  Passover,  and  would  meet 
them  gathered  at  the  appointed  place. 
He  did  not,  however,  go  for  more  than 
a  weelv,  till  the  Paschalfestival  was  over, 
and  the  disciples  who  came  up  to  Jeru- 
salem were  ready  to  return,  John  20  :  26. 
There  shall  ye  see  him.  Some 
would  end  the  message  to  the  disci- 
ples with  the  preceding  clause,  making 


this  an  address  to  the  women.  It  is  bet- 
ter to  regard  it  as  included  in  the  mes- 
sage, in  harmony  witli  that  in  vers.  10. 
From  Luke  (24  :  6)  we  learn  that  tlie  an- 
gel reminded  them  that  Jesus  had  fore- 
told his  crucifixion  and  resurrection. 
liO,  I  have  told  you.  A  solemn 
and  authoritative  affirmation  of  the  mes- 
sage, both  to  confirm  their  faith  in  it 
and  to  enable  them  confidently  to  an- 
nounce it. 

8-10.  The  women  return  ;  Jesus 
MEETS  THEM,  Mark  16  :  8. 

8.  Fear— joy.  Awe  at  the  strange 
and  wondrous  things  they  had  seen; 
great  joy  at  the  glad  tidings  they  had 
heard.  Mark  dwells  upon  their  fear. 
They  fled  from  the  sepulchre ;  trembling 
and  astonishment  seized  them.  They 
said  nothing  to  any  one,  for  tliey  were 
afraid.  While  in  this  state  of  mind  Je- 
sus apxjears  to  them.  This  was  very 
fitting,  both  for  dispelling  their  fear 
and  for  giving  them  utterance.  Before 
his  appearance/ea?-  preponderated ;  after 
it,  joy.  Before,  they  are  silent ;  after, 
they  hasten  and  tell  the  disciples.  Mat- 
thew, in  his  brevity,  combines  the  two, 
without  going  into  details. 

9.  The  first  clause  of  this  verse.  And 
as  they  went  to  tell  ?iiit  disdpk.i,  should  be 
omitted,  according  to  the  highest  criti- 
cal authorities.  Behold,  Jesus  met 
them.  This  was  his  second  appearance ; 
for  Mark  (16  :  9)  says  expressly  that  Je- 
sus "  appeared  first  to  Mary  Magdalene." 
All  attempts  to  explain  aAvay  this  evident 
meaning  seem  to  me  unsatisfactory. 
Did  we  know  all  the  circumstances,  difh- 
culties  would  vanish.  But  as  it  is,  we 
can  conceive  of  more  than  one  possilile 
way  of  reconciling  apparent  discrepan- 
cies. Man'  Magdalene,  the  other  Mary, 
and  Salome  may  have  gone  to  view  the 
sepulchre  a  little  before  the  time  they 


404 


MATTHEW    XXVIII. 


A.D.  30. 


"  Jesus  met  them,  saying,  All  hail  !    And  they  came 
and   lield    him   by  the    feet,    and  worshiped  him. 

10  Then  said  Jesus  unto  them.  Be  not  afraid  :  go  tell 
»•  my  brethren  that  they  go  into  Galilee  ;  and  there 
shall  they  see  me. 

Beport  of  the  Ouard. 

11  NOW  when  they  were  going,  behold,  some  of  the 
watch  came  into  the  city,   and  showed  unto  the 

12  chief  priests  all  the  things  that  were  done.  And 
when  they  were  assembled  with  the  elders,  and  had 


»  Mk.   16.  9  ;  John 
30.14. 


"ch.  25.  40;  Ps. 
22.  22 ;  John  20. 
17  :  Ro.  8.  29  ; 
Heb.  2. 11. 


had  agreed  to  meet  Joanna  and  the 
other  women.  See  note  ou  ver.  1,  se- 
cond paragraph.  As  they  approach  the 
sepulchre,  Mary  Magdalene,  seeing  the 
stone  rolled  away,  turns  back  and  has- 
tens to  tell  Peter  and  John,  supposing 
that  the  body  of  Jesus  had  been  taken 
away.  The  two  other  women  now  hesi- 
tate", view  tlie  sepulchre,  and  tarry  a  lit- 
tle, till  Joanna  and  the  others  "arrive. 
Tlien  they  enter  and  search  the  tomb. 
They  are  perplexed.  The  good  order  of 
every  thing  would  seem  to  indicate  that 
he  was  not  stolen  away.  But  where  is 
he?  Tliey  possibly  interchange  their 
tlioughts. "  But  behold  the  angels  appear, 
telling  them  tliat  Jesus  is  risen,  and  giving 
them  a  message  to  his  disciples.  They 
go  forth  quickly,  rejoiced  indeed  at 
such  glad  tidings,  yet  overpowered  with 
awe  at  beliolding  tlie  angels.  Under  the 
influence  of  amazement  they  go  not  di- 
rectly to  the  city,  but  take  a'raore  cir- 
cuitous route.  Immediately  after  their 
tleeing  from  tlie  sepulchre,  Peter,  John, 
and  Mary  Magdalene  arrive,  and  then  oc- 
curs what  is  related  in  John  20  :  3-17. 
Jesus  having  appeared  to  Mary  Magda- 
lene, appears  immediately  to  the  otiier 
women,  who  are  still  on  their  way  to  the 
disciples.  Met.  "  The  Evangelists 
never  say  came,  went,  and  the  like  of  their 
risen  Lord." — Stier. 

All  hail.  Joy  to  thee.  The  usual 
salutation  on  meeting  friends,  express- 
ing joy  and  good  wishes.  Held  him 
by  the  feet.  Partly  expressive  of  fear; 
for  Jesus  referred  to  their  feeling  of 
dread  when  he  said,  "Be  not  afraid," 
ver.  10;  but  especially  of  the  most  lium- 
ble  reverence  as  suppliants ;  for  it  is  im- 
mediately said,  they  worshiped  him. 
Suppliants  often  clasped  the  knees  or 
the  feet  of  those  whose  favor  they 
sought.    See  on  eh.  3:2.    "  Before  bis 


passion,  Jesus  had  been  worshiped  by 
strangers  rather  than  by  his  disciples."— 
Bengel.  Tlieir  posture  also  expressed 
their  ardent  and  reverential  love ;  it  gave 
them  also  evidence  that  it  was  not  a 
phantom  they  saw,  but  the  living  body 
of  Jesus. 

10.  My  brethren.  He  still  calls 
them  bretln-en,  though  they  had  proved 
unfaithful  and  liad  deserted  him ;  neither 
had  his  new  state  of  existence  altered 
his  relation  or  feelings  to  them.  His  Fa- 
ther was  tlieir  Father.  See  on  ch.  25  : 
4rO.  He  had  used  the  same  endearing 
title  in  his  address  to  Mary  Magdalene, 
John  20  :  17.  That  they  go.  Thai 
they  yo  away  from  Jerusalem  into  Gali- 
lee ;  that  they  make  immediate  prepara- 
tions to  depart  after  the  feast  was  over. 

11-15.  The  keport  of  the  watch  to 
the  Jewish  authorities,  who  bribe  them 
to  falsehood.  Found  only  in  Matthew. 
The  wliole  account  of  the  guard  was 
especially  appropriate  in  a  Gospel  writ- 
ten particularly  for  Jewish  readers.  It 
shows  the  honesty  and  faithfulness  of 
the  Evans:elist. 

11.  When  they  were  going. 
While  the  women  were  going,  some  of 
the  watch  came  into  the  city  and  re- 
ported to  the  chief  priests.  While  one 
message  was  being  borne  to  the  friends 
of  Jesus,  another  was  borne  to  his  ene- 
mies. The  watch.  The  soldiers  on 
guard  at  the  sepulchre  at  the  time  of  the 
resurrection.  See  on  ch.  27  :  65.  Some 
of  the  watch  reported,  but  aU  of  them 
were  probably  bribed.  For  they  gave 
money  to  the  soldiers,  ver.  12. 

12.  When  they  Avere  assembled 
with  the  elders,  etc.  Or,  more  lite- 
rally, A7id  havinq  assembled  unth  the  elders, 
and  taken  coun^l.  The  form  of  expres- 
sion seems  to  suggest  a  secret  gathering 
of  those  hostile  to  Jesus,  rather  than  a 


A.D.  30. 


MATTHEW     XXVlll. 


405 


taken  counsel,  tliey  gave  large  money  unto  the  sol- 

13  diers,  saying,  Say  ye,  His  disciples  came  by  night, 

14  and  stole  him  (orny  while  we  slept.  And  if  this 
come  to  the  governor's  ears,  we  will  persuade  liim, 

1.")  and  '■  secure  you.  So  they  took  the  money,  and  did 
as  they  were  taught  :  and  this  saying  is  commonly 
reported  among  the  Jews  '^  until  this  day. 


"  Ac.  12.  19. 

^  ch.  27  8. 

'  vcr.    1 ;    ch.   2<i. 

33. 
'  Dan.  7.  14;  Eo. 


formal  sittiiii;-  of  the  whole  council. 
They  would  hardly  have  luidertaken 
sucli  a  course  when  Joseph  of  Arinia- 
tliea,  Nicodemus,  and  ])ossibly  a  number 
of  others,  were  present. 

The  report  of  the  watch  drove  the 
Jewisli  authorities  to  desperation ;  in 
tlu'ir  perplexity  and  madness  they  deli- 
berately fabricated  a  lie.  This  was  the 
disu-raceful  climax  of  tlicir  opposition  to 
Jesus,  entirely  consistent  witli  tlieir  hy- 
pocritical character  (eh.  2.3  :  l;}-o3),  and 
witli  the  extremity  into  which  they  had 
voluntarily  plunged  themselves. 

Gave  large  money;  mwh  mo)iey. 
A  contrast  indeed  to  tlie  thirty  pieces  of 
silver  given  to  Judas.  They  would  give 
but  the  price  of  a  slave  for  Jesus,  in 
order  to  put  him  to  death  ;  but  now  they 
are  willing  to  give  a  large  sum,  any 
amount  sutHcient  to  brilje  the  soldiers, 
in  order  to  hide  his  resurrection  and 
their  own  shame,  by  perpetuating  a  de- 
ception. Soldiers.  Those  on  guard 
when  the  angel  descended. 

13.  .Stole  him.  Most  improbable  on 
its  very  face.  How  unlikely  that  a  few 
timid  disciples  should  have  made  the  at- 
tempt, much  less  carried  it  out,  when 
the  stone  was  sealed  and  the  soldiers 
on  guard ;  and,  even  if  the  soldiers 
had  been  asleep,  that  the  disci] iles 
could  have  rolled  away  the  stone  and 
stolen  the  body  without  awaking  tliem. 
While  ive  slept.  More  improbable 
still,  and  most  absurd.  It  was  un- 
likely and  incredible  that  soldiers,  ac- 
customed to  military  discipline,  would 
all  sleep  at  their  post,  the  penalty  of 
which  was  death.  And  it  was  impossible 
for  them  to  know  what  was  going  on 
when  asleep.  If  asleep,  how  "did  they 
know  that  the  body  was  stolen,  and  the 
disciples  did  itV  And  had  they  slept,  the 
penalty  would  have  been  intiicted  upon 
them  to  the  utmost,  as  was  the  ease  with 
Peter's  guards  afterward.  Acts  12  :  19. 
The  story  has  in  itself  the  evident  marks 
of  a  lie.  To  what  straits  must  the  Jew- 
ish rulers  have  been  driven  ! 


14.  To  the  governor's   ears.    If 

tliix  sliall  he  licfird  by  the  r/orenwr.  That 
they  had  slept,  and  the '  body  had  been 
stolen  by  the  disciples.  According  to 
several  most  ancient  authorities  it  should 
read,  "  If  this  shall  be  heard  before  the 
governor,"  that  is,  heard  judicially  and 
officially  ;  if  it  be  borne  witness  of  be- 
fore him ;  if  a  stir  lie  made,  and  you  are 
in  trouble  and  danger.  Pilate  would  soon 
return  to  Ca^sarea.  He  might  not  hear 
of  it,  except  it  was  hrouglit  officially  be- 
fore him ;  and  if  he  did,  he  would  care 
but  little  for  the  stories  which  might  be 
circulated  among  the  Jews  at  Jerusalem. 
Persuade  himi.  They  knew  their  in- 
lluenee  witli  Pilate,  and  how  they  liad 
carried  their  point  in  regard  to  the  cru- 
citixion.  They  understood  the  use  of 
bribes,  as  is  evident  from  the  ca.se  of  Ju- 
das and  the  soldiers ;  and  they  had  no 
doubt  that  they  would  be  able  to  concili- 
ate Pilate  in  regard  to  the  soldiers  by 
their  intluence  and  money.  Secure 
you.  3Iake  ymi  secure ;  free  of  danger 
or  care. 

15.  This  saying.  This  account  of  the 
matter,  concerning  the  disappearance  of 
the  body,  that  it  was  stolen  while  the 
soldiers  slept.  Commonly  reported. 
Justin  Martyr  says,  "  That  the  Jews  sent 
chosen  men  over  all  the  world,  repre- 
senting the  followers  of  Christ  as  an  im- 
pious sect,  and  asserting  that  the  body 
of  Jesus  was  stolen  out  of  the  tomb  by 
night,  bj'  his  disciples,  who  thenceforth 
reported  that  he  rose  from  the  dead  and 
ascended  to  heaven."  An  expansion  of 
this  lie  is  also  found  in  the  Talmudic 
ti-act,  ToleeJoth  Jescfni.  The  same  story  is 
still  reported  amona:  the  Jews.  Compare 
Acts  -JS  :  22.  Until  this  day ;  the  time 
of  Matthew's  writing  this  Gospel.  Com- 
pare eh.  y? :  8.  Tliis  was  jjrobably  some- 
where between  eight  and  twenty  years 
after  our  Savior's  ascension.  The  lan- 
guage would  suggest  that  it  was  some 
years  after  the  occurrences  here  related 
took  place. 

lf)-20.  The  APPEAR.iNC^E  OF  Jesus  to 


40« 


MATTHEW    XXVIII. 


A.D.   30. 


The  grand  appearance  of  Jesus  in  Galilee;  his  last 
commission. 

16  THEN  the  eleven  disciples  went  away  into  Gali- 
lee, into  a  mountain  "  where  Jesus  had  appointed 

17  them.      And  when  thej'  saw  him,  they  worshiped 

18  him  :    but  some  doubted.      And  Jesus  came  and 
spake  unto  them,  saying,  *'  All  power  is  given  unto 


14.  9 ;  1  Cor.  15. 

27;  Heb.  1.2;  2. 

8;  1  Pet.  3.  22; 

Kev.  17.  14. 
sMk.  16.  15;  Ro. 

10.  18;    Col.    1. 

23 
■»  Ac.  2.  38-41 ;  8. 

12-16,  38;  16.  15, 

33. 


HIS  DISCIPLES  iu  Galilee,  and  his  last 

COMMISSION, Mark  16 :  15-18 ;  1  Cor.  15  :  6. 

Itj.    Went    away    into    Galilee. 

After  several  appearances  of  Jesus,  re- 
corded by  the  other  Evauijelists.  See 
remarks  at  the  beginaiug  of  tliis  chapter. 
After  the  disciples  arrived  in  Galilee,  Je- 
sus appeared  to  seven  of  them,  on  the 
shore  of  the  lake  of  Tiberias,  Joiia  21 : 
4 — 'Z2.  Matthew  passes  over  these,  and 
hastens  to  relate  ?/(«  appearance  of  all  the 
appearances  of  Jesus  to  his  followers: 
that  to  about  live  hundred  brethren  at 
once,  on  a  mountain  in  Galilee. 

A  mountain.  More  e.^actly,  the 
mountain,  the  one  which  he  had  probably 
desis^nated,  when  he  directed  them  to  go 
into  Galilee  (vers.  7, 10 ;  ch.  2fj :  32) ;  and 
the  one  familiarly  known  to  the  disciples 
at  the  time  of  writing.  Or,  possibly,  Je- 
sus designated  the  mountain  at  his  inter- 
view with  the  disciples  at  the  lake  of  Ti- 
berias. What  mountain  is  unknown. 
Some  suppose  it  to  have  been  Tabor, 
about  si.x;  miles  south-east  of  Nazareth, 
which  was  a  very  suitable  place  for  a 
general  meeting;  others,  that  it  was  the 
mount  on  which  the  Sermon  had  been 
delivered,  which  was  even  more  suitable, 
considering  its  nearness  to  the  Sea  of  Ga- 
lilee, and  to  the  populous  plain  of  Gen- 
nesareth.  It  is  worthy  of  note  that  the 
first  and  last  discourses,  which  Matthew 
records,  were  delivered  on  a  mountain  in 
Galilee. 

Matthew,  indeed,  only  STpecifies  the  eleven 
as  having  gone  to  the  appointed  moun- 
tain ;  but  this  does  not  forbid  the  suppo- 
sition, now  held  by  the  best  of  exposi- 
tors, that  the  followers  of  Jesus  were 
also  generally  there.  The  command  to 
go  to  Galilee  was  given  to  the  disciples 
generally  (ver.  7),  and  hence  it  is  natural 
to  suppose  that  they  would  generally  be 
there.  It  is  also  said  that  "  some  doubt- 
ed," which  could  hardly  be  said  of  the 
eleven,  after  his  appearances  to  them  at 
Jerusalem.  The  appearance  to  above  five 
hundred  must  be  referred  to  Galilee, 
where  his  disciples  were  most  numerous ; 


for,  e\  en  after  his  ascension,  there  were 
only  a  hundred  and  twenty  at  Jerusalem. 
The  eleven  are  specially  mentioned,  as 
they  were  the  apostles  of  Christ,  and 
were  to  be  the  witnesses  of  his  resurrec- 
tion. Acts  1  :  22.  They  were  emphati- 
cally spoken  of,  being  the  leaders  of  the 
rest. 

17.  Worshiped  him.  Gave  him  di- 
vine homage  as  llieir  Lurd.  See  on  ver. 
9.  Some  doubted.  The  form  of  the 
expression  iu  tlie  original  implies  that 
the  number  who  doubted  was  small. 
They  doubted  whether  it  was  Jesus,  not, 
as  some  suppose,  whether  to  worship 
him.  Of  course  they  did  not  join  the 
others  in  worship ;  but  their  doubts  ex- 
tended deeper,  to  the  personal  identity 
of  Jesus,  whether  it  was  really  he.  These 
doubters  could  hardly  have  been  among 
the  apostles;  for  this  was  after  his  inter- 
view with  Thomas,  John  20 :  26-1:9.  They 
were  doubtless  some  of  the  others  pre- 
sent, probably  of  the  more  than  five  hun- 
dred who  met  him  at  once.  How  cau- 
tious were  the  early  disciples  in  receiv- 
ing the  evidences  of  Christ's  resurrec- 
tion !  "  They  doubted,"  as  Leo  has  said, 
"that  M'e  might  not  doubt." 

18.  And  Jesus  came,  etc.  And  Je- 
sus comitig,  spake.  He  drew  near  to  the 
whole  company,  dispelling  the  doubts  of 
the  few,  and  confirming  the  faith  of  the 
many. 

All  power  is  given  unto  me.  All 
authority  and  consequent  power  was 
given  to  me.  See  on  ch.  11  :  27.  (Ps.  2  ; 
Acts  12  :  33,  34  ;  John  5  :  22  ;  13  : 3  ;  Matt. 
25  :  34).  And  won,  and  openly  declared 
by  his  death  and  resurrection.  As  the 
Christ,  the  Mediator  between  God  and 
men,  theGod-man,  he,  in  his  resurrection 
and  ascension,  took  full  possession  of  that 
glory  which  he  had  before  the  founda- 
tion of  the  world,  and  of  that  inheritance 
and  kingdom  which  was  the  special  pur- 
chase of  his  blood,  Luke  24 :  26 ;  John 
17  :  5;  Rom.  14  :  9;  Phil.  2 :  9-11 ;  Eph. 
1  :  20-23 ;  1  Pet.  3  :  22 ;  Rev.  5  :  5-14. 
Compare  Acts  13  :  33,  34 ;  Rom.  1:4; 


A.D.  30 


MATTHEW    XXVIII. 


407 


19  me  in  heaven  and  in  eartli.     i- Go  ye  therefore,  and    "nuiii    (i. 
teach  all  nations,  '"  baptizing  them  in  "  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost ; 


1.    2(i; 

24-27; 
li*.  48.  Hi ;  2  Cor! 
13.  14;  1  John 
5.  7. 


also,  Dan.  7  :  14;  Rev.  17  :  14.  It  might  | 
also  be  said  that  the  kingdom  of  God  ; 
had  come  with  power  to  these  disciples.  ! 
Thus  began  to  be  fullilled  the  i)rcdictiou 
of  Jesus  in  eh.  1(3  :  28,  on  which  see.  ! 
Marli  It)  :  15-18  tits  admirably  between  j 
this  and  tlie  following  verse.  I 

19.  Go  ye,  therefore.  Since  all 
power  is  given  me  in  heaven  and  earth, 
therefore  go.  The  great  commission  is 
founded  upon  the  power  and  glory  of 
Christ.  His  majesty,  as  Lord  of  lords 
and  King  of  kings,  clothes  it  with  au- 
thority. This  was  spoken  not  to  tlie 
apostles  only,  but  to  all  the  brethren. 
All  were  now  commissioned  as  the  pro- 
pagators of  the  Gospel. 

Teach.  A  too  restricted  translation 
of  the  original.  The  Greek  word  means 
to  make  (Usciples ;  hancc,  disciple  all  na- 
tions; convert,  cause  all  nations  to  be- 
come followers  of  me.  How  they  were 
to  make  disciples,  may  be  seen  by  his 
previous  charge  (Mark  16  :  15),  "Go  ye 
into  all  tlie  world  and  preach  the  Gos- 
pel to  every  creature;  he  that  believeth 
and  is  baptized  shall  be  saved,  and  he 
that  believeth  not  shall  be  damned." 
All  nations.  All  the  nations.  Not 
only  the  Jews,  but  also  the  Gentiles; 
"every  creature."  The  restriction  in 
ch.  10  :  5  was  now  removed.  Begin- 
ning at  Jerusalem,  they  were  to  preach 
the  Gospel  in  Judea,  in  Samaria,  and  un- 
to the  uttermost  parts  of  the  earth, 
Luke  24: 47;  Actsl«:f.  How,  then,  did 
the  apostles  have  any  aoubt  in  regard  to 
going  to  the  Gentiles  with  the  Gospel, 
and  receiving  them  into  the  church  V 
Acts  10  :  28.  Their  doubt  was  probably 
not  in  regard  to  the  fact,  but  the  way  in 
which  it  should  be  accomplished.  They 
were  doubtless  in  much  darkness  about 
it,  awaiting  further  developments  and 
the  guidance  of  the  Spirit.  They  most 
probably  expected  the  Gospel  would  be 
preached  to  the  Gentiles  as  they  became 
proselytes  to  Israel,  and  were  circum- 
cised, Acts  2  :  10;  11  :  3.  Hence  they 
began  to  preach  the  Gospel  to  the  Jews 
among  all  nations,  Acts  11  :  19.  The 
spiritual  nature  of  Christ's  kingdom  is 
here  seen,  that  Christ  commands,  to  make 
disciples  of,  not  siihd^ie  all  nations. 

Baptizing.  On  the  meaning  of  the 
word,  see  ch.  3  :  6.     The  use  of  the  pre- 


sent participle  points  to  baptism  as  fol- 
lowing the  teaclnna  or  discijMng.  They 
were  to  baptize  them,  referring  not 
to  nations,  but  to  the  antecedent  dis- 
ciplex,  implied  in  the  preceding  verse.  A 
previous  instruction  and  conversion 
are  thus  implied.  The  idea  is  not, 
Make  disciples  by  baptizing  and  instruct- 
ing them  to  observe  my  precepts  and 
ordinances  ;  but  nuvke  disciiJles  by  your 
preaching  and  their  believing,  convert 
them  to  my  cioetrines  and  principles, 
Johu  4:1;  Matt.  27  :  58.  Yet  it  should 
be  noted  that  the  baptizing  and  teaching 
to  observe  are  included  in  complete  dvici- 
pling,  and  in  full  discipleship,  Acts  14  :  21. 
How  they  were  to  begin  to  disciple  is 
shown  by  the  command,  Preach  the  Gos- 
pel to  evei-y  creature;  he  that  belifveth 
(Mark  16  :  15,  16);  and  by  the  imiform 
example  of  tlie  early  disciples  in  preach- 
ing the  Gospel  and  baptizing  those  that 
believed.  Such  passages  as  Acts  2  :  37- 
41 ;  8  :  12,  34-39;  17  :  30-33,  are  the  best 
comments  on  the  apostolic  mode  of  dis- 
cipling.  No  instance  can  be  found  in 
the  New  Testament  of  baptizing  before 
professed  faith.  Neither  is  there  any 
instance,  expressed  or  implied,  of  an  in- 
fant baptized  upon  the  faith  of  its  pa- 
rent. The  tii-st  thing,  then,  in  disciplivg, 
is  to  preach  Christ,  and  lead  men  to  be- 
lieve on  him.  Acts  9  :  20-22;  then  they 
are  to  profess  their  discipleship,  or  "  piit 
on  Christ,"  by  baptism;  then  obscKve 
Christ's  ordinances  and  precepts,  Acts 
2  :  42 ;  1  Cor.  11  :  2.  The  discipline  of 
the  heart  begins  in  faith  and  continues 
in  tlie  service  of  faith  in  every  duty ;  tliat 
of  the  life,  or  rather  outward  manifesta- 
tion of  discipleship,  commences  in  con- 
fessing the  faith,  professing  it  in  bap- 
tism, and  observing  the  ordinances  and 
precepts  of  the  Gospel.  Baptism  is  thus 
the  initintm-y  rite  into  the  cliurch. 

In  the  name.  Literally,  Into  the 
name.  In  the  name,  meaning  i7i  reference 
to  the  name,  may  be  grammaticaHy  de- 
fended, as  is  done  by  Dr.  Conant,  liy  eh. 
10  :  41,  in  the  name  of  a  prophet,  and  ch. 
18  :  £0,  gathered  together  in  my  name.  He 
also  saj's,  "Into  the  name  is  not  an  Eng- 
lish phrase,  and,  though  a  literal  form  of 
the  Greek,  does  not  give  the  sense."  By 
being  baptized,  in  reference  to  the  name 
of  the  Trinity,  a  person  solemnly  and 


408 


MATTHEW    XXVIII. 


A.D.  30. 


20  °  teaching  them  to  observe  all  things  whatsoever  I   "  Ac.  2.  42. 

have  commanded  you.     And,  lo,  p  I  am  with  you    '^  lo- ^johii'14!' i8- 
alway,  ei'oi  unto  the  end  of  the  world.     Amen.  23';  Ac.  18.  9,10. 


publicly  recognizes  the  relations  of  the 
act  to  tiie  Triune  God,  and  the  relation 
into  which  it  brings  him,  thus  signifying 
his  allegiance  and  subjection  to  God. 
Yet  in  Kom.  6  :  3,  4,  arc  found  the 
phrases,  "baptized  i/?to  Jesus  Christ," 
"  baptism  into  death,"  and  in  Gal.  3  :  ;37, 
"baptized  into  Christ."  It  may,  there- 
fore, be  asked,  Why  not  with  equal  pro- 
priety saj',  baptize  into  the  name  of  the 
THnity^  meaning  into  a  profession  of 
belief  in  him,  of  fellowship  with  him, 
and  of  subjection  to  him.  It  is  certainly 
an  objection  to  the  phrase,  in  the  name, 
that  it  uaturall}'  suggests  the  idea,  by  the 
authority,  which  idea  is  not  the  one  here 
intended.  The  authority  is  found  in 
the  command  and  in  the  power  and  ma- 
jesty of  Christ,  ver.  18.  Whichever  view, 
therefore,  we  take,  we  are  not  to  regard 
the  expression  as  meauing,  by  the  autho- 
rity of  the  Father,  the  Son,  and  the  Holy 
Spirit ;  but  rather  involving  a  professed 
allegiance  and  subjection  to,  and  fellow- 
sliip  with  the  three  Persons  of  the  one 
God. 

The  name.  The  Being  which  his 
name  represents,  as  revealed  in  his  word ; 
all  the  manifestations  of  the  triune  God, 
attributes,  relations,  as  revealed  in  the 
Gospel.  All  that  the  name  imports,  and 
of  which  it  is  an  index.  Sec  on  ch.  6  : 
9;  see  also  Luke  1  :  4'.);  Heb.  '2  :  Vi. 
The  singular  is  used:  nami;  not  names, 
pointing  to  the  unity  in  trinity,  and  to 
the  equality  of  the  Father,  Son,  and 
Holy  Spirit.  There  is  tlius  a  reference 
to  the  different  parts  which  the  Father, 
the  Son,  and  the  Holy  Spirit  take  in  the 
work  of  salvation,  and  to  the  imity  of 
the  Godhead,  the  fountain  of  all  blessing. 
The  plural  would  liave  implied  three  dis- 
tinct beings.  Tlie  singular  implies  that 
the  three,  thouiih  in  a  sense  distinct,  are 
yet  one.  The  fact  of  the  trinit\'  is  re- 
vealed, but  the  precise  mode  of  its  exis- 
tence is  one  of  the  secret  and  myste- 
rious tilings  of  God.  Com]>are  2  Cor. 
13  :  14.  The  singular  also  points  clearly 
to  only  one  immersion.  If  a  three-fold 
immersion  had  been  intended,  the  form 
^  would  have  been  either  in  the  names  of, 
or  in  the  name  of  the  Father,  and  in  the 
name  of  the  Son,  etc.  The  old  custom 
of  immersing  at  the  utterance  of  each 


name,  still  practiced  by  the  Greek 
Church,  is  first  mentioned  by  Tertullian, 
and  appears  to  have  arisen  from  the  su- 
perstitions and  corruptions  which  gave 
birth  to  infant  baptism. 

Th-'  language  of  this  last  commission 
implies  tiat  this  was  not  the  institu- 
tion of  the  ordinance.  It  was  the  ex- 
tending  to  all  nations,  the  preachiug  of 
the  Gospel,  baptism,  and  the  observances 
of  Christ's  commands.  As  well  might  it 
be  said  that  here  began  Gospel  preaching, 
as  that  Gospel  baptism  here  had  its  ori- 
gin or  beginning.  Baptism,  as  a  Gospel 
ordinance,  was  instituted  by  John  at  the 
dawn  of  the  new  dispensation,  ch.  11  : 
12,  13 ;  Mark  1  :  1-5.  Jesus  submitted 
to  it  as  a  Gospel  ordinance,  and  as  an 
example,  ch.  3  :  15;  the  three  persons 
of  the  Godhead  were  present  to  sanction 
it ;  pointing  also  to  the  fact  that,  after 
Christ  had  arisen  and  ascended,  and  the 
Holy  Spirit  had  come,  believers  should 
be  baptized,  in  reference  to  the  name  of 
the  triune  God,  into  an  open  allegiance 
and  subjection  to  him.  After  the  bap- 
tism of  Jesus,  his  disciples  baptized 
under  his  direction,  John  4  :  1,  2.  And 
now  as  lie  is  about  to  leave  the  world 
and  to  send  the  Holy  Spirit,  which 
would  complete  a  full  'manifestation  of 
the  Trinity,  he  enjoins  upon  his  disciples 
the  complete  formula  which  would  cor- 
respond to  the  completeness  of  revealed 
truth  and  to  the  full  organization  of  hi- 
churches.  Baptism,  administered  by 
John,  in  view  of  the  coming  Messiah, 
or  by  the  disciples  of  Jesus  in  his  name 
as  the  Messiah,  was  valid,  as  it  corre- 
sponded to  the  revelations  of  truth  and 
to  the  development  of  Christ's  kingdom. 
But  after  the  full  manifestation  of  the 
Son,  and  of  the  Holy  Spirit,  baptism,  to 
be  valid,  must  be  administered  in  the 
name  of  the  Father  and  of  the  Son  and 
of  the  Holv  S]iirit.  See  on  ch.  3  :  1, 15, 
17;  II  :  l->:  13. 

20.  Teaching  them.  Converts  arc 
to  be  taught  as  well  as  baptized.  Thus 
will  they  be  able  to  act  out  their  disci- 
pleship,  fulfilling  its  terms  and  comply- 
ing: with  all  its  requirements.  All 
thing.s  whatsoever  I  have  com- 
manded you.  In  his  previous  instruc- 
tions, both  before  and  after  his  cruci- 


A.D.  30. 


MATTHEW     XXVIII. 


409 


flxion.  They  were  to  carry  mit^  not  ori- 
ginate. Tlie  doctrines,  prcec[its,  and 
ordinanees  of  Clirit^t,  and  not  the  tradi- 
tions of  men,  constitute  Christian  faith 
and  practice.  Tlie  Lord's  Supper  was 
one  of  tlie  tliini;s  which  he  had  com- 
manded tliem  ti)  observe.  Wc  liere  get 
a  view  of  \A\c  divine  order — Faitli,  Bap- 
tism, tlie  Lord's  Supper.  Notice  liere 
tlie  ones  thus  commanded,  "  Teaching 
Uictii,''  those  baptized,  "to  observe," 
etc.  The  practice  of  the  early  churches 
illustrates  this,  Acts  2  :  41^7;  14  :  23; 
10  :  40;  1  Cor.  11  :  20-34.  See  also  on 
eh.  2()  :  30. 

Lo.  Ji'IioJd.  Calling  attention  to  a 
great  and  glorious  promise.  I  am 
with  you.  By  a  living  union,  John 
14  :  20 ;  15  :  5 ;  by  the  Holy  Spirit,  John 
14  :  16.  Jesus  is  Immanuel,  Ood  with 
».s,  cli.  1  :  23.  Matthew,  at  the  begin- 
ning of  his  Gospel,  thus  presents  him  in 
his  incarnation,  as  foretold  by  the  pro- 
phet ;  and  now,  at  the  end  of  his  Gos- 
pel, in  his  promised  continued  presence 
with  his  followers.  The  promise  is  in 
harmony  with  his  name  and  character. 
Gal.  2  :  20;  Rev.  21  :  3.  The  words 
with  you  arc  not  to  be  confined  to  the 
apostles,  but  referred  to  the  whole  mul- 
titude of  disci]3les  then  gathered  to- 
gether. As  Alford,  a  dignitary  of  the 
Episcopal  Church,  has  justly  said,  "  De- 
scending into  literal  exactness,  we  may 
see  that  '  teaching  them  to  observe  ail 
things  whatsoever  1  commanded  you,' 
makes  them  into  you  as  soon  as  they  are 
discipled.  The  command  is  to  the  uni- 
versal church,  to  be  performed,  in  the 
nature  of  things,  by  minMe^'s  and  teach- 
ers, the  manner  of  appointing  which  is 
not  here  prescribed,  but  to"  be  learnt 
in  the  unfoldings  of  Providence  in  the 
Acts  of  tlie  Apostles,  who,  by  his  special 
ordinance,  were  the  founders  and  first 
builders  of  that  church,  but  whose  office, 
on  that  very  arcotint,  jii'ecluded  the  idea,  of 
fniccession  or  reneiraiy  Compare  our  Sa- 
vior's prayer  for  all  believers,  John  17  : 
20,  21.  AlAvays.  Literally,  All  the 
days.  Never  absent  a  single  day,  not 
even  the  darkest. 

Even.  Should  be  omitted,  as  there 
is  nothing  answering  to  it  in  the  origi- 
nal. Unto  the  end  of  the  world. 
Until  the  consummation  of  the  present 
dispensation  or  world,  before  the  se^'ond 
coming  of  Christ.  With  that  advent 
will  commence  "the  world  to  come." 
"  The  word  unto  does  not  set  a  term  to 
Christ's  presence,  but  to  his  invMbktmd 
oo 


temporal  presence,  Avhich  will  be  ex- 
changed for  his  visiltle  and  eternal  pre- 
sence at  his  last  coming.  Now  Christ 
is  with  us;  then,  when  he  shall  appear  in 
glory,  we  shall  be  with  him  where  he  is 
(John  17  :  24),  and  shall  see  him  as  he 
is,  1  John  3  :  2." — Dk.  Schaff,  in 
Lanrje. 

Matthew  closes  his  Gospel  with  the 
last  commission,  including  this  grand 
promise  to  his  followers  in  all  ages  of  the 
Gospel  dispensation.  He  omits  the  re- 
cord of  the  a-scensiMi.  The  fact,  how- 
ever, is  implied  in  the  promise  of  his 
constant  presence  with  his  disciples,  and 
in  ch.  24  :  30;  25  :  14,  31;  26  :  64. 
Amen.  So  let  it  be,  and  so  it  shall  be. 
The  word,  however,  should  be  omitted, 
according  to  the  highest  critical  authori- 
ties. It  was  added  by  copyists  to  the 
later  maniiscripts. 


1.  As  woman  was  first  to  sin,  so  wo- 
man has  ever  been  first  to  seek  and  find 
a  risen  Savior,  ver.  1 ;  Gen.  3:6:1  Tim. 
2  :  14. 

2.  The  same  power  which  was  exer- 
cised in  the  resurrection  of  Christ  will 
be  exercised  in  the  resurrection  unto 
life  of  all  his  followers,  ver.  2 ;  John  5  : 
29 ;  1  Cor.  15  :  20-23;  1  Thess.  4  :  16. 

3.  How  will  the  wicked  tremble  when 
Christ  comes  to  raise  the  dead  and 
judge  the  world !  vers.  3:4;  Rev.  1:7; 
6  :  15-17. 

4.  No  power  of  man  can  prevent  the 
resurrection  and  judgment,  or  thwart 
the  purposes  of  God,  vers.  2^;  Acts 
2  :  34 ;  Matt.  13  :  41-43 ;  Job  9  :  12;  11  : 
10,  12. 

5.  Angels  are  ministering  spirits  to 
the  righteous.  The  power  and  glorj' 
which  shall  cause  the  wicked  to  tremble 
at  the  resurrection  and  the  judgment, 
will  cause  the  righteous  to  rejoice,  ver. 
5;  Luke  21  :  28;  1  Cor.  15  :  51,  52;  1 
Thess.  2:  19;  4  :  17,  18. 

6.  The  empty  grave  of  Jesus  teaches 
his  Messiahship,  his  death  and  resurrec- 
tion, his  humiliatioia  and  exaltation, 
the  atonement  fully  made,  and  the  sal- 
vation of  believei"s' sure.  The  believer 
should  not,  therefore,  fear  the  grave, 
ver.  6;  1  Cor.  15  :  55-.57. 

7.  How  appropriately  is  the  first  day 
of  the  week  named  the  Lord's  Day, 
and  how  fitting  to  observe  it  as  the  day 
of  Christian  rest !  If  the  day  when  God 
rested  from  the  work  of  creation  was 


410 


MATTHEW    XXVIII. 


A.D.  £0. 


hallowed  and  observed,  how  much  more 
the  one  when  Christ  rested  from  the 
greater  work  of  redemption.  Some 
have  argued  that  the  Lord's  Day  is  but 
the  restoration  of  the  original  Sabbath 
of  creation,  a  change  having  been  made 
at  the  reenactmeVit  of  the  Sabbath 
among  the  Jews  (Dent.  5  :  15).  Tins  is 
a  curious  and  interesting  question. 
Certain  it  is  that,  as  the  original  Sabbath 
was  the  first  day  of  completed  creation, 
so  the  Lord's  Day  was  the  tirst  day  of 
completed  redemption.  But,  aside  from 
conjectures,  there  was,  in  the  nature  of 
things,  a  reason  for  a  change  in  the  day. 
It  was  fitting  that  that  day  of  unparal- 
leled darkness,  when  Jesus  lay  in  the 
grave,  should  be  the  last  of  Jewish  Sab- 
baths, and  that  the  birthday  of  immor- 
tality and  of  Christ's  finished  work 
should  ever  after  be  the  day  of  the 
Christian's  rest.  How  could  those  early 
disciples  recall  the  former  but  with  sor- 
row, and  how  could  they  remember  the 
latter  but  with  joy?  It  is  enougli  to 
know  that  they  ever  after  observed  the 
first  day  of  the  week,  and  that  it  comes 
down  to  us  with  the  sanction  of  apos- 
tolic authority  and  example,  vers.  1-6 ; 
John  20  :  19,  26  ;  Acts  20  :  7 :  1  Cor.  16  : 
2 ;  Rev.  1 :  10. 

8.  We  are  not  to  seek  the  li^ing  among 
the  dead.  We  are  to  exercise  faith  in 
a  living  Savior,  ver.  7;  John  14  :  19: 
Rev.  1  :  17,  18. 

9.  How  compassionate  is  Jesus  to- 
ward his  fallen  yet  penitent  disciples! 
He  sends  a  special  message  to  Peter, 
who  had  denied  him,  and  afterward  wept 
bitterly,  ver.  7 ;  Heb.  5  :  2. 

10.  As  all  the  previous  appearances  to 
the  disciples  were  preparatory  to  the 
grand  appearance  to  the  collective  body 
of  disciples  in  Galilee,  so  are  all  of  the 
manifestations  of  grace  preparatory  to 
the  great  gathering  of  all  believers  at 
last  in  glory,  ver.  7. 

11.  AVe  should  run  in  the  way  of  God's 
commandments,  ver.  8;  Ps."ll9  :  32; 
Isa.  40  :  31 ;  Hab.  3:2;  Heb.  12  :  1. 

12.  Jesus  vnW  meet  those  that  seek 
him,  vers.  6,  9;  John  20  :  14-17,  27; 
James  4  :  8. 

13.  Jesus  is  an  object  of  divine  wor- 
ship. He  is  divine,  vers.  9,  17 ;  Acts  7  : 
5'J;  9  :  14;  Col.  3  :  24;  Heb.  1  :  6. 
Compare  Acts  10  :  25 ;  14  :  14,  15 ;  Rev. 
19:  10;  33:9. 


14.  The  guilt  of  the  wicked  is  some- 
times more  keen-sighted  than  the  faith 
of  God's  people,  vers.  11,  12;  ch.  27  : 
63,  64 ;  Luke  24  :  11. 

15.  False  teachers  are  afraid  of  facts, 
and  of  the  dissemination  of  knowledge, 
vers.  12,  13 ;  Luke  11  :  52. 

16.  Sin  leads  to  sin,  and  crime  to 
crime,  vers.  13-14 ;  Isa.  30  :  1 ;  2  Tim. 
3  :  13 ;  James  1  :  15. 

17.  Money  is  a  power  in  the  world. 
There  is  no  crime  but  may  be  traced  to 
a  love  of  it,  ver.  15 ;  Acts  8  :  18,  19 ;  1 
Tun.  6:  10;  2  Pet.  3:  13-15. 

18.  They  who  would  fully  enjoy  a 
risen  Savior  must  go  where  he  appoints, 
Ycr.  16 ;  Ps.  87  :  2 ;  Luke  24  :  49. 

19.  How  unbelieving  the  human  heart, 
and  how  kind  the  treatment  of  Jesus  to- 
ward his  doubting  disciples!  ver.  17;  ch. 
12:  iO;  14:  31;  ^John  20  :  27. 

20.  Christ,  whose  authority  and  do- 
minion are  supreme,  is  the  ground  of 
our  confidence,  the  source  of  our  bless- 
ings, and  our  present  and  eternal  safety, 
ver.  18  ;  John  3  :  35 ;  Col.  1  :  12-;l0  ; 
Rev.  11 :  15. 

21.  The  grand  mission  of  Christ's  dis- 
ciples is  to  convert  the  world.  Each 
should  in  some  way  labor  for  this  end. 
Every  one  should  strive  to  make  disci- 
ples, ver.  19;  ch.  5  :  16;  Acts  1:8; 
8:4. 

22.  As  Christ,  our  supreme  Lawgiver 
and  Head,  has  fixed  a  regular  order  for 
his  churches  to  follow  in  discipling  the 
nations,  no  one  has  a  right  to  change 
that  order,  as  they  do  who  put  baptism 
before  faith,  or  the  Lord's  Supper  be- 
fore baptism,  vers.  19  :  20 ;  Lev.  10  :  1, 
2 ;  Isa.  1  :  12 ;  Rev.  22  :  18,  19. 

23.  Each  of  the  persons  of  the  Trinity 
are  interested,  not  only  in  baptism,  but 
also  in  the  whole  scheme  of  salvation, 
and  in  every  disciple,  ver.  19 ;  Eph.  2  : 
18,  £0,  22 ;  tit.  3  :  4-6. 

24.  We  are  not  only  to  observe  and 
do,  but  also  teach  the  commands  of 
Christ,  who  is  the  Lawgiver  of  his 
church,  ver.  20 ;  John  15  :  14 ;  1  Cor. 
11  :  1. 

25.  The  promised  presence  of  Jesus 
with  his  disciples  unto  the  end  is  an  en- 
couragement to  obserA-e  and  teach  all 
that  he  has  commanded,  ver.  20;  Acts 
18  :  9,  10 ;  23  :  11 ;  Phil.  4  :  13 ;  2  Tim. 
4:  17,  18;  Rev.  3:13;  S  :  10. 


INDEX. 


PAGE 

Abandonment  on  the  cross  391 

A.boiuinatiou  of  desolation 329,  330 

Accuracy  of  Matthew ^3 

Ace  iisatiou  on  the  cross 388 

Aceldama 379 

Adultery,  law  of  76 

Agony  in  Gethsemane 36:^366 

Alabaster 352 

Alms,  86 ;  how  to  give 87 

Angel  at  the  sepulchre 402 

Angels,  23,  248 ;  ministering  to  Je- 
sus, 56;  their  relation  to  Chris- 
tians   248 

Anise 319 

Annas 351,  369 

Annihilation 349 

Anointing  the  head 92 

Anointing  at  Bethany 352 

Anxiety  for  food  and  raiment 95 

Apostles,  135;  selection,  134;  cata- 
logue of,  135  ;  mission  of 134,  135 

A^jpearances  of  Jesus  after  the  re- 
surrection, 400;  to  Mary  Magda- 
lene, 401 ;  to  the  other  women, 
404;  to  the  Ave  hundred  in  Gali- 
lee  406,  408 

Aramathea,  395 ;  Joseph  of 395 

Archelaus 36 

Ass,  and  colt  of,  282;  Jesus  riding 

on,  282,  283 ;  foal  of 283 

Authority  of  Christ  questioned.  .291,  292 

Babes 1.59,  288 

Band,  Roman 366 

Baptism,  43,  43,  44,  46,  49,  408 ;  of 
suflerlng,  275 ;  proselyte  baptism, 
39,  40;  in  the  Holy  Ghost  and 
lire,  46,  47  ;  of  Christ,  48,  49,  50'; 
infant  baptism,  262,  407  ;  relation 

to  Lord's  Supper .361,  407,  409 

Baptismal  formula 407-409 

liar 228 

Barabbas,  381 ;  preferred  to  Jesus ! .'  383 

Bartbolomew 137 

Biskets 208,  222,  226 

B-nm 99 

Bielzebiib,  168;  the  charge  of  Phari- 
sees against  Jesus .' 168,  169 

B  thany,  281,  282,  288;  supper  and 
anointing  at 853 


PAOB 

Bethlehem 27,  31 

Bethphage 281,  282 

Bethsaida  Julias , 206,  207 

Betrayed 351 

Binding  and  loosing  on  earth. .  .232,  233 
Blasphemy,    122 ;    diflerent    kinds, 
171 ;  against  the  Holy  Spirit,  170- 

172 ;  against  the  Son 171,  172 

Blessed,  happy 66 

Blindness,  willful  and  judicial 184 

Blood  of  new  covenant 360 

Books,  ancient  form  of 17 

Borders  of  garments 314 

Bottles,  old 127 

Brass  in  New  Testament 139 

Bread,  daily 90 

Bread  at  the  Lord's  Supper,  358; 
not  the  real  body  of  Christ. .  .358,  359 

Brothers  of  Jesus 177,  199,  200 

Butfet 372 

Burial  of  Jesus 395 

Caesar 305 

Caesarea  Philippi 227 

Caiaphas,  351 ;  Jesus  before 369,  372 

Calvary 386 

Camel,  319;  and  needle's  eye 265 

Camel's  hair 42 

Canaanitish  woman 218-220 

Capernaum 57 

Carpenter 199 

CeUbacy 260 

Censorious  spirit,  warned  against.  .98,  99 

Centurion 110 

Children,  little,  260 ;  Christ  blessing, 
261 ;    their  connection  with   the 

kingdom  of  heaven 261,  262 

Christ,  meaning  of,  18;  its  use,  18; 
kiiag  of  Jews  and  of  Israel,  28,  50 ; 
his  office  and  work,  24,  26,  51 ;  di- 
vinity, 41,  133,  228;   the  Judge, 

146,  147 ;  false  Christs 327 

Christ  in  Egypt,  33,  34 ;  a  Nazarene, 
37,  38;  "temptation  of,  52-56; 
early  ministry  in  Judea,  56,  57; 
later    ministr3'    in    Judea,    257; 

last  journey  to  Jerusalem 257 

Christ  forgiving  sins 123,  133 

Christ  and  Jonah  in  the  storm 117 


412 


INDEX 


PAGE 

Christ's    sufferings    with    sickness, 

114;  Christ's  souship 371 

Christians,  why  hated  of  all,  143, 
8-8;  God's  care  for  them,  249, 
330,      331;      representatives     of 

Christ 348 

Church,  meaning  of,  ;;31 ;  in  classic 
Greek,  231;  in  the  Septuagint, 
231;  in  the  New  Testament.. .:l31,  23-,' 

Cleansing  the  temple :;8-3,  28(3 

Closet... SS 

Coasts l;07 

Cock,  the 362 

Cuck-crowiug 362 

Conversion  alul  regeneration.    245 

Commandments,  309;  iircat  and 
small,  72,  309 ;  on  keeping  them, 
263;  great  and  first,  309;'  the  se- 
cond   310 

Conscious  existence  after  death 312 

Council 74,  141 

Court,  of  a  house 351 

Courts,  141 ;  Christians  before 142 

Covenant,  new 360 

Crown  of  thorns 385 

Crucifixion 387 

Christ's    first    prediction   of,    274; 

time  of 387 

Crosses,  386  ;  Jesus  and  Simon  bear- 
ing       38(5 

Cubit 95 

Cnmmin 319 

Cup 359 

Custom  or  revenues 1-4 

Cutting  asunder 338 

(.^jrene 385 

Damnation 321 

Darkness  over  the  land 390 

Diii-nel,  189  ;  American 190 

Daughter 129 

Dav,  heat  of,  etc 271 

Deatli,  a  sleep 129,  1.30 

Death  of  Jesus,  liow 392 

Debts    90 

Defilement 218 

Deeapolis,  63;  inhabited  by  whom.  220 
Demoniacs,  two  healed,  117;  dumb 

healed,  131 ;  blind  and  dumb KJS 

Denarius 270,  253 

Destruction 102 

Devil .52 

De^^ls,  62 ;  in  dry  iilaces,  176 ;  pos- 
session of,  62,  63;  Pharisees  and 

exorcists  casting  out 169 

Dinner 300 

Di  ipin^  in  the  dish 357 

Disciple,  meaning  of,  etc 66 

Discipliiiu- 407 

Discipleship,  requirements  of 

115,  116,  147,  264 


Discipline,  church 249,  250,  i;56 

Ditch 217 

Divine  sovereignty 158 

Divorce,  law  of,  77,  78 ;  only  cause 

for 78,  257-259 

Divorces 23 

Doctor  of  divinity,  title  of  . . .   .315,  316 

Doctrine 226 

Dogs,  100 ;  little  dogs 219 

Doves,  harmless  as 141 

Drowning,  execution  by 247 

Dust,  shaking  from  the  feet 140 

Early  rising  in  the  east 370 

Eiivpt 33 

Elders 30 

Eli 391 

Elias,  £37,  238,  391 ;  John  the  Bap- 
tist  239,  240 

Enemy,  Jewish  idea  of 82 

Ephratah 31 

Ethnarch 36 

Eunuchs 260 

Evening,  two 207,  224 

Evil 418,  80,  91 

"Eve,  the  single,  ^'6 ;  the  evil 94 

Eye  of  the  needle 265 

Exclusion  from  church 250 

Exchangers 345 


Faitii     

Faith,  power  of 

Faitli  by  proxy 

Falling  from  grace 

False  Christs 327, 

Famines  before  the  destruction  of 

Jerusalem 

Fan  or  winnowing  shovel 

Farthing 76, 

Fasting,    92;     Jewish    fasts,    126; 

Christ's  disciples  fasting 126, 

Fatlier,  not  to  be  called 315, 

Fatling 

Feast  of  imleavened  bread 

Feeding  the  five  thousand 207, 

Feeding  the  four  thousand,  221,  222 ; 

tlie  two  feedings  compared 

Fertility  of  the  east 

Fevers  at  Capernaum 

First  day  of  the  week 

First  last,  and  last  first 

Fitr-tree,  289,  335;  its  leaves,  etc., 

289 ;  the  curse  of 289, 

Flax,  smoking 

Flesh  and  blood 

Floods  in  Palestine,  105 ;  in  Bengal. 

Following  Christ 

Forgiveness,  spirit  of,  *1;  how  often 

exercised,  252 ;  on  not  exercising 

it 253, 

Foul .... 


319 
241 
112 
255 
332 

327 

48 

146 

127 
316 
300 
3.5.5 
208 

221 
182 
113 
401 

268 

290 

167 
228 
106 
148 


2.54 
224 


INDEX. 


418 


PAGE 

Fowls  iu  Palestine 302 

Frankinceuse 32 

Friend 367 

Fruit  of  the  vine 360 

Fruits 103,  IW 

Future  life 308 

Gadara 118 

Galilee 37,  58,  60,  61 

Galilean,  373 ;  speech 374 

Gall......... 387 

Gate,  strait,  102 ;  of  cities 103 

Gehenna 75 

Genealogies,  18;  of  Christ  recon- 
ciled, 19,  20 ;  why  Gentiles  in  it, 
20 ;    other  difficulties  explained, 

31,  22 ;  retlections  on 26 

Generation 335 

Genesaret,   land    of,   211 ;    its   line 

temperature 211 

Gentiles 58,  97,  274 

Gerasa 118 

Gergesenes 117,  118 

Gersa 118 

Gethsemane,  863,  366 ;  Christ  in. 363-366 

Gift 318 

Giving 81 

Goats 347 

•'  God  forbid  " 295 

Gnat,  straining  at 319 

Golden  rule,  101 ;  compared  with  the 

maxims  of  others 102 

Goodman 337 

Golgotha    386 

Gomorrah 141 

Gospel,  meaning  of 17,  62 

Gospel,    the,    producing    divisions, 

147 ;  preaclied  to  tlie  whole  world.  329 
Gospel  of  Matthew,   17;    in  what 
language    tirst  written,    ix.    x. ; 
when  written,  x.  ;   design  and  ar- 
rangement   x-xii.  18 

Gospels,  the  age  when  written,  v. ; 
received  as  authoritative  inspired 
writings  by  the  early  churches,  v. 
vi. ;  the  unity  of  the  four  Gospels,  vii. 

Governments  ordained  of  God 80 

Governor 377 

Governors  of  Judea,  during  Christ's 

life 30 

Grapes 103 

Greeks  desiring  to  see  Jesus 285 

Hades,  157 ;  gates  of 232 

"  Heart  of  the  earth  " 175 

Heaven 157 

Heavy  laden 153 

lleaw  burdens 314 

Hell," 75,  157 ;   gates  of 232 

Hem  of  garment 211 


Herod  the  Great,  27,  28  ;  cruelties, 

34,35;   death,  33,  35,  36 ;   family.     36 
Herod  Antipas,  203  ;  liis  opinion  of 
Jesus,  2(ta;  his  relation  to  John, 

204;  his  oath  205 

Herodias 203 

Herodians,    304 ;     reply    of    Jesus 

to 304,306 

High-priest 351 

Holy 100 

Homage,  paying 30 

Hosauna 284 

Hour 220,  270 

Householder 198,  269 

Housetop 330 

Humility  and  obedience 51 

Hymn  at  Lord's  Supper 361 

Hypocrites 86 

Idle  words 173 

Image,  superscription 305 

Impressment,  Roman 81,  385,  386 

Infant  baptism 215,  222,  262,  407 

Infant  salvation 262 

Israel,  111 ;  house  of 138 

Israel,  land  of 35 

Jairus'  daughter 128 

James  and  John,  60,  136,  137 ;  their 

several  calls 60 

Jeremiah 227 

Jericho,  277,  '^78;  two  blind  men 
healed  at,  278,  279;  apparent  dis- 
crepancies explained 278,  279 

Jerusalem,  28 ;  going  up  to,  273 ; 
its  desti-uction  foretold  and  the 

fulfillment 330,  331,  333 

Jesus,  meaning  of,  18,  24;  birth  of, 
22 ;  time  of  birth,  27 ;  forsaken 
on  the  cross,  391;   seven  sayings 

on  the  cross ". 392 

Jews,  last  state  worse  than  the  first, 
176,  177;  their  imjirecations.  .383,  384 

John's  Gospel,  credibilitv  of 159 

John  the  Baptist,  39,  1.53;  Elias, 
155  ;  relation  to  Christ,  40,  41,  51, 
59,  126, 1.54, 155 ;  cast  into  prison, 
50 ;  disciples  of,  126 ;  message  of, 

150-153;  his  death 205 

Jordan 44 

Joseph 22,  26 

Joseph  of  Arimathea 369 

Jot 72 

Judas,  137 ;  Iscariot,  137,  138,  378 ; 
engages  to  betray  Jesus,  3.54; 
what  led  to  the  act,  354 ;  pointed 
out  as  traitor,  356,  357;  betrays 
with  a  kiss,  307 ;  confession,  re- 
morse, and  death,  378 ;   place  of 

his  death 37S 

Jndea,  wiideruoss  of, 40,  4S 


414 


INDEX. 


PAGE 

Judged  according  to  words 173 

Judgment 74,  166,  319 

Judgment,  the  final 346,  349 

Keys,  332;  of  the  kingdom,  etc. ..  232 
Kingdom  of  heaven,  40,  41 ;  degrees 
in  the,  73 ;  the  greatest  in 24.5,  246 

Labor 159 

Laborers  in  the  vineyard,  269 ;  mean- 
ing of  parable 272 

Last  tirst,  and  tirst  last 273 

Law,   made    of    none    effect,    215 ; 

among  Christians 315 

Law  and  prophets,  71 ;  how  fulfilled, 
72;  Christ  came  not  to  destroy, 
72;  law  and  Gospel,  73,  85;  law 

spu-itually  expounded 73-83,    85 

Lawyer 301) 

Leaven,  192,  235;   parable  of  193; 

meaning  doctrine,  teaching 326 

Lebbeus 137 

Legions 368 

Leper 108 

Leprosy,  108 ;  an  emblem  of  sin 109 

Life,  103,  148 ;  eternal 349 

Light    of    the    world,    Christ   and 

Christians 71 

Lilies 95 

Little  ones 247 

Locust 42 

Lord 110 

Lord's  Day 401,  410 

Lord's  prayer,  a  model,  89;  its  dox- 

ology 91 

Lord's  Supper,  358-360 ;  its  proper 
name,  3.59;  significance  of  the 
bread,  358,  3.59;^  of  the  cup  .  .359,  360 

Lots,  casting 388 

Love  to  our  neighbor,  law  of 82 

Lowering ." 224 

Lunatic 63,  240 

Magdala 222 

Malchus 36S 

Mammon 94 

Mark 369 

Markets,  155  ;  children  in  the 155 

Marriage  of  the  King's  son 299-303 

Marriage  relation..   ! 368,  339,  340 

Marriage  among  the  Jews,  22,  339; 
the  ancient  law  of,  2.58;  lawful 
exceptions  from,  360 ;  among  the 

Hindoos 341 

Mark',  mother  of  James  the  Less.   . .  395 

Matthew,  viii. ;  the  languixge  in  which 

he  wrote,  ix.  x.  ;  when  he  wrote, 

X.  ;  design  of  his  Gospel,  x.  xi.  ; 

arransrenient,  xi.  xii. ;    beginning 

and  close \  409 

Matthew 137 


Matthew,  call  of,  etc.,  124;  relating 

thmgs  by  twos . .    130 

Mary  Magdalene,  394 ;  Jesus  appear- 
ing first  to 404 

Mary,  mother  of  Jesus,  22,  26, '32- 
had  other  children,  26 ;  not  an  ob- 
ject of  worsliip 38 

Mary,  sister  of  Martha 353 

Measure  of  meal 192 

Meek,  the !!.'.!!.."!     67 

Memorial  of  Mary '..........  354 

Merciful,  the 68 

Mercy !!!'.'.'..!!!!!  319 

Mercy  desired,  not  sacrifice 163 

Mill 336 

Minister. .  277 

Ministers  called  of  God 64,  149 

Minstrels 129 

Mint 319 

Miracles,  107;  words  used  to  desig- 
nate, 107 ;  of  Christ,  107, 108, 169; 
of  God's  messengers,  108 ;  their 
connection  with  spiritual  healing.  123 

Money-changers 286,  387 

Morning 234 

Moses 237 

Moses'  seat 313 

Mote 99 

Moth 93 

Mount  of  Beatitudes 66 

Mountain,  used  figuratively 241 

Mourning,   true 67 

Mourning  for  the  dead 129 

Murder,  law  of 74 

Mustard,  parable  of,  190,  191 ;  Dr. 
Hackett  on,  191 ;  the  plant  or  the 

tree 191 

Myrrh 33 

Mysteries 183 

Name,  that  is,  of  God,  90,  408;  in 

the  name  of . .   408 

Names,  significant  among  the  Jews.    35 

Naphtali 57,    58 

Nazareth,  37 ;  Christ's  second  rejec- 
tion at 199 

Nazarene 37 

Needle's  eye 265 

Neiglibor,  82 ;  Jewish  idea  of 83 

Net,  .59, 196 ;  parable  of  fishing,  196, 
197  ;    contrasted  with  parable  of 

the  tares 197 

New  cloth 137 

Nicodemus 369,  396, 

Nineveh 175 

Nol) 163 

Numbers,  their  symbolical  use  in 
Scripture 134,  135 

Oaths,  law  of,  78,  79,  318,  319 ;  pro- 
fane oaths  common  among  the 


INDEX. 


415 


PAGE 

Jews,  79;  judicial  oatlis,  79;  one 

admiuistcrcd  to  Jesus 370,  o71 

Offenses,  duty  iu  respect  to,  75,  76, 

;34'.t,  -,'50;  causes  of 77,  247 

Offerings  aud  gifts  before  tlic  alUir.     75 

Oiutiueut  . . .  ^ 353 

Olives,  Mount  of 281 

One  greater  than  the  temple 163 

Omniscience  of  Jesus 123,  123 

Outer  darkness ll-^ 

Oven w 


Palace 

Palsy,  63,  110 ;  liealing  of  at  Caper- 
naum   121, 

Parables  of  Christ,  181, 182;  teach- 
ing by,  181 ;  why  Christ  spoke  iu, 
183,  184 ;  exposition  of,  188 ;  the 
seven  in  eh.  xiii 

Parentage  of  Christ 310, 

Passover,  350, 356 ;  number  of  lambs 
killed  at,  284;  as  kept  by  later 
Jews 355, 

Peacemakers 

Pence  

Penny 

Pearls,  100,  196 ;  parable  of  goodly. 

Perfect,  what  to  be 83,  84, 

Peter,  136 ;  his  rank  among  the 
apostles,  136,  230 ;  meaning  of, 
229;  styled  Satan,  234;  denials 
foretold,  361,  362 ;  his  denials,  373, 

Peter's  confession,  229 ;  repentance, 
374 ;  Peter's  wife's  mother 

Persecution,  187;  to  be  expected, 
lil,  145 ;  not  to  be  feared 

Pharisees,  45,  313;  first  organized 
opposition  to  Jesus,  165, 166,  258; 
their  requirements 313, 

Philip 

Phylacteries 

Pieces  of  silver 

Pinnacle  of  the  temple 

Pontius  Pilate,  377;  Jesus  before, 
380 ;  his  wife,  382 ;  her  dream  and 
message,  383 ;  his  expediency,  382, 
383 ;  washing  his  hands   

Porch 

Potter's  Field....    

Prayer,  87,  98 ;  times  of,  88 ;  place 
of,  8S;  Lord's  prayer,  89;  encou- 
ragements to 100, 

Preaching  tours  throughout  Galilee ; 
tlie  first,  60,  61 ;  the  third 

Priests,  chief 

Propheev,  tvi^ical 24, 

Prophet,"  103,  148;  fal.?e,  103,  104; 
without  honor  in  his  own  coun- 
try, 200;  false 

Proselyte* 317, 

Publicans,  83 ;  and  siuucri 124, 


198 
311 


356 

69 

253 

270 
196 
264 


374 
113 
145 


383 
373 
379 


251 

132 
30 
25 


328 
318 
125 


PAQI 

Punishment,  future,  74,  75, 145, 146, 

349 ;  degrees  of 75 

Purses 139 

Rabbi,  Rabboni 315 

Raca 74 

Rachel  bewailing  her  children 35 

Rama 35 

Ransom,  Christ  giving  himself  a, . .  277 

Reed 385 

Reeds,  153 ;  bruised 167 

Regeneration,  the 266 

Region  and  shadow  of  death 58 

Remission  of  sins 360 

Render,   305;    what  to  Caesar  and 

what  to  God 305,  306 

Rending  the  clothes,  371 ;  the  high- 
priest  371 

Repentance 40,  50,    51 

Resurrection,  306,  307-,  proof  of  a.  308 

Resurrection  of  saints 393 

Resurrection  of  Jesus,  400-402; 
Matthew's  account,  400;  accom- 
panying circumstances 401,  402 

RetaUation,  law  of,  79-81 ;  in  regard 
to    personal    violence,   80 ;   legal 

suits,  80 ;  public  authority 81 

Retirement  of  Jesus  fulfilling  pro- 
phecy  166,  167 

Revelation,  different  modes  of 23 

Rich  man  entering  the  kingdom . . .  365 
Righteousness,  68, 86 ;  Christian  and 

Pharisaical 73 

Right  hand 311 

Roads  in  the  east 182 

Robbers 287 

Rock,  2:9;  in  respect  to  Peter,  229, 
230;  Christ  the  rock,  230,  231; 
Lightfoot  on  the,  '230 ;  in  the  Pe- 

shito  version 230 

Rust 93 

Sabbath,  162,  178;  what  lawful  on 
the,  162,  165 ;  Christ  the  lord  of, 

164;     Christian 401 

Sackcloth 157 

Sadducees,  45,  308 ;  reply  of  Jesus 

to 306-308 

Salt,  70  ;  losing  its  savor 70 

Saints,  who  and  how  applied .     17 

Salutation 83,  140 

Samaritans 138 

Sandals 46 

Sanhedrim,  30;  place  of  meeting, 
and  early  meeting,  369,  370 ;  con- 
demning Jesus 377 

Sawn  asunder 338 

Scarlet  robe 384 

Scourging,  Roman 384 

Scribe,  one  instructed 198 

Scribes 30,  108,  313 


416 


INDEX. 


PAGE 

Scrip ...  139 

Scriptures,  297;  must  be  fuliilled..  3b8 

Sea  of  Galilee 59 

Sealing  the  stone .. ..  398 

Second  coming  of  Christ,  336,  333; 

time  of 3.36 

Seltishness  and  self-love 310 

Sentence    of     death,     when    pro- 
nounced    372 

Sermon  on  the  Mount  and  Sermon 

in  the  Plain 65 

Sepulchre,  a-^O ;  whited,  320 ;  Christ's  396 

Servant 110,  111,  277 

Serpents,  wise  as  141 

Seven  sayings  of  Jesus  on  the  cross  392 

Sheba 175 

Sheep,  lost,  138 ;  among  wolves 141 

Showbread 163 

Sidon 157 

Silence  enjoined  by  Jesus,  why.  110,  131 

Sign  from  heaven 174,  224 

Sign  of  Jonah 174 

Signs  of  the  times 224 

Sin,  a  debt,  90 ;  a  lapse  or  fall 92 

Simon  Barjona 228 

Simon  the  leper 352 

Simon  of  Cerene 385 

"  Si.x  days  before  the  Passover  " . . .  281 

Sodom 141,  158 

Son,  how  used 18 

Son  of  David 130 

Son  of  God,  53,  371 ;  of  the  living 

God 238 

Sons  of  God 69 

Sonship  of  Christ 343 

Son   of  Man,  115;   coming   in   his 

kingdom 235 

"  Son  of  Man  be  come" 1^,  144 

Soul 334 

Sovereignty  of  God 272 

Sower,    parable  of,  182,   186;    Drs. 

Hackett  and  Thomson"  on ....  182,  183 

Sparrows 149 

Spikenard 353 

Spirit,  a 210 

Spirit-flesh 365 

Spitting  in  the  face 372 

Star  in  the  east,  29,  31 ;  wiiere  seen, 

29,    32 

Staves 139,  366 

Stony  places 182 

Stone  of  the  corner,  297;  Christ  as 

a  stone 398 

Strewed     344 

Sucklings 288 

Sun  darkened,  etc 334 

Superscription 305 

Sw-earing  by  the  temple 318 

Swine,  100,  119 ;  demons  sent  into, 

119;  destruction  of 119 

Swords,  Roman 366 


Synagogues gi 

Sj-nopsis  of  chapters  xxiv.  xxv.324,  325 

Synopsis  of  the  Four  Gospels xiii 

Syria.   63 

Syro-Phcenicia        218 

Taberaacles 238 

Table,    sitting    at,    134 ;     spiritual 

meaning  of m^  112 

Talent,  of  silver,  of  gold 252 

Talents, parable  of *  !342-346 

Talmuds  of  Jerusalem  and  Babylon    214 
Tares,  189;  parable  of,  189, 193, 194; 

Catholics  and  Donatists  on 194 

Tempest  stilled,  114-116;  on  the  Sea 

of  Galilee 116 

Temple,  286,  325;  cleansed. ..  .285,  286 

Temptation 90 

Temptation  of  Christ;  place,  etc., 

52-56,  63,     64 

Tempting 234 

Ten  virgins,  parable  of 339-342 

Tcrarch 36 

Thaddeus 137 

Thief— robber 369 

Thieves 387 

Thieves,  or  robbers,  crucified  with 

Jesus 389,  390 

Thieves  bi-eaking  through 93 

Thomas 137 

Thorns  and  thistles 103,  182 

Thrashing-floor 48 

"  Three  days  and  three  nights  " 175 

Throne  of  glory,  267 ;  disciples  on 

twelve  thrones 267 

Thorns,  crown  of 385 

Tithe 319 

Tittle 73 

Tomb,  new  . , 396 

Tombs 118,330,396 

Tormentors 354 

Tower 394 

Tradition  of  ciders 313,  314 

Transfiguration,  the,  337;  where...   337 

Treasures 93 

Treasures,  hidden  ;  parable  of,  195 ; 
explanations  of,  196;  Dr.  Thom- 
son on 195 

Trespasses 98 

Tribulation 187 

Tribute-money 305 

Tribute,  sacred 343 

Trial  of  Jesus 372 

Triumphal  entry  into  Jerusalem. 381,  284 

Trumpet,  sound  of  a 334 

Two  sons,  parable  of 393 

Tyre 157 

Unclean,  what  is  really 316,  217 

Unmerciful  servant,  252-255  ;  mean- 
ing of  the  parable  of 364, 266 


INDEX. 


417 


Upbraid l;)ii 

Usury 345 

Vail  of  t('iii[)k'  rent,  etc 393 

Vain  rcintilioufi HH 

Verses  lirst  intrudueed  into  llie  Jilng- 

lisli  Bible iv 

Vinegar 387 

Vipers,  generation  of 173 

Vineyard 294 

Vision i39 

Vision  of  angels  at  the  sepulchre. .  402 

Walking  on  the  water,  Jesus  and 
Peter^ 209 

Wars  before  the  destruction  of  Je- 
rusalem  327 

Washing  the  hands,  214 ;  Talmud 
on 214 

Watch  at  the  sepulchre,  397,  398; 
their  incredible  story 405 

Watches  of  the  night 209 

Wedding-garnient 301 

Whitened  sepulchres 320 


PAGE 

Wicked    husbandmen,    parable  of, 

293-;J9G  ;  meaning  of 296,  297 

Widows'   liouses 317 

Wild  honey . .     42 

Wine;  at  the  Passover,  o;)(>,  359;  at 

the  Lord's  Supper 359,  300 

Wine-press 244 

Wisdom  of  God 321 

Wise  men,  Magians 28 

Withered  hand 164 

Woe 317 

W^oes  against  the  Pharisees 317 

Wolves  in  sheep's  clothing 103 

Worship,  meaning  of  word 30,  219 

Yoke,  160;  Christ's...     160 

Young  man  whom  Jesus  loved. ~63,  264 

Zachariah,  the  son  of  Baraehias.321,  323 
Zeljedee's  wife  and   children,  i^74; 

ambitious  request  of 274,  275 

Zebulon 57,  58 

Zion 283 


APPENDIX. 


EVIL,  OR  THE  EVIL  ONE,  WHICH? 


For  over  fifteen  centuries  the  question 
has  been  discussed  whether  ponerou  in 
the  Lord's  Prayer  (Matt.  6  :  13)  should 
be  rendered  "  evil  "  or  "  the  evil  one  "  ; 
in  other  words,  whether  the  word  is 
neuter  or  masculine,  whether  it  is  used 
as  an  abstract  or  a  concrete  term.  The 
Greek  Fathers  generally  took  the  latter 
view ;  Augustine  and  the  Latins  after 
him  took  the  former  view.  Among 
moderns,  Erasmus,  Beza,  Bengel,  01- 
shausen,  Meyer  Grimm,  Pluraptre  and 
others  regard  the  word  as  masculine,  a 
designation  of  Satan  ;  Luther,  Melanc- 
thon,  Tholuck,  Ewald,  Bleek,  Stier, 
Lange,  Alford,  Conant,  Cramer,  and 
others  take  the  word  in  the  neuter,  as 
an  abstract  noun,  meaning  moral  evil 
generally.  With  such  an  array  on 
either  side,  it  appears  at  once  that  the 
question  is  not  to  be  decided  by  learned 
names.  It  is  rather  one  in  which  the 
decision  must  be  reached  by  historical 
and  exegetical  reasoning. 

There  are  seven  undoubted  examples 
in  the  New  Testament  where  this  word 
designates  Satan  :  Matt.  13  :  19  ;  Eph. 
6  :  16 ;  1  John  2  :  13,  14 ;  3  :  12 ;  5  :  18, 
19.  Some  would  claim  the  expression 
in  Matt.  13  :  38  as  clearly  meaning 
"the  children  of  the  evil  one";  but 
this  is  at  least  doubtful ;  for,  as  Cramer 
remarks,  the  parallel  phrase,  "sons  of 
the  kingdom,"  naturally  requii-es  the 
rendering  "sons  of  evil."  And  this 
too  would  be  a  Hebraism  as  natural  as 
"a  child  of  hell"  in  Matt.  23  :  15,  or 
"  the  sons  of  disobedience"  in  Eph.  5  : 
6.  The  Revised  version  and  the  Im- 
proved version  have  marked  the  word 
as  at  least  doubtful  in  four  instances,  by 
rendering  it  "  the  evil  one  "  in  the  text, 
and  putting  the  alternate  rendering 
"  evil  "  in  the  margin  :  Matt.  5  :  37  ;  ti : 
13 ;  John  17  :  15,  and  2  Thess.  3  :  3. 
But  the  Bible  Union  version  regards 
them  as  undoubted  examples  of  the  ab- 
stract noun  "  evil."    It  is,  however,  ae- 

418 


knowledged  by  all  that  the  word  is  in 
the  neuter  gender,  meaning  evil  in  the 
abstract,  in  Luke  6  :  45  ;  Acts  28  :  21 ; 
Rom.  12  :  9 ;  1  Thess.  5  :  22,  and  in 
several  instances  where  the  plural  is 
used,  as  in  Luke  3  :  19.  The  word 
occurs  over  seventy  times  in  the  New 
Testament.  It  thus  appears  that  there 
is  but  one  undoubted  example  in  the 
Gospels,  and  only  one  in  the  Epistles  of 
Paul,  where  the  word  should  be  rendered 
"  evil  one,"  as  applied  to  Satan  ;  while 
the  five  other  examples  are  found  in  the 
First  Epistle  of  John,  written  at  the 
close  of  the  apostolic  age,  when,  per- 
haps, Satan  and  evil  spirits  were  gain- 
ing greater  prominence  in  Christian 
thought  and  doctrine.  But  all  this  is 
not  decisive,  since  in  the  doubtful  pas- 
sages the  word  may  be  translated  either 
way,  and  in  either  case  it  makes  good 
English,  as  it  is  good  Greek.  It  is  nec- 
essary, therefore,  to  look  further. 

In  favor  of  the  rendering  "evil,"  it 
may  be  said  that  "  the  evil  one  "  is  not 
the  usual  designation  of  Satan  in  the 
New  Testament.  About  seventy  times 
he  is  styled  Satan  or  devil — thirty  of 
these  in  the  Gospels,  and  ten  of  them  in 
Matthew.  Tliese  against  only  two  un- 
doubted examples  outside  of  John's 
First  Epistle  certainly  create  a  pre- 
sumption for  the  rendering  "evil"  in 
this  passage. 

This  presumption  is  strengthened  by 
turning  to  the  Old  Testament.  Satan 
is  never  called  the  evil  one,  either  in 
the  Hebrew  or  in  the  Septuagint.  Satan 
is,  indeed,  seldom  mentioned  in  the  Old 
Testament ;  but  the  idea  of  evil  is  gene- 
ral and  prominent.  The  Hebrew  word 
for  evil,  when  used  substantively,  al- 
most always  has  the  article,  but  mean- 
ing "that  which  is  evil."  And  this 
atfords  a  presumption  that  the  Aramaic 
original  of  the  Lord's  Prayer  was  the 
same.  It  may  also  be  added  that,  in  the 
prayer  book  of  the  orthodox  Jews,  the 


APPENDIX. 


419 


ancient  prayers  representing  devotions 
far  back  near  apostolic  times  nowhere 
designate  Satan  as  the  evil  one,  but  pe- 
tition "  deliverance  from  all  evil."  This 
throws  light  on  Jewish  habits  of  thought 
and  upon  the  meaning  of  the  word  to 
the  ancient  Jew,  which  might  seem 
doubtful  to  many  in  our  day.  "  No 
one,"  says  an  eminent  scholar,  "so  far 
as  I  know,  has  ever  alleged  an  instance 
in  which  the  Hebrew  or  Aramaic  words 
for  evil  mean  Satan.  The  Peshito  ver- 
sion of  the  New  Testament,  however, 
seems  to  favor  '  evil  one,'  since  it  is  in 
the  masculine  in  the  Lord's  Prayer. 
But  the  Syriac  has  no  neuter  gender. 
Dr.  Isaac  H.  Hall,  a  recognized  author- 
ity in  Syriac  scholarship,  says  of  this 
version:  'I  think,  however,  it  favors 
the  rendering  "evil."  The  masculine 
is  common  enough  for  abstracts  of  all 
sorts.  So  far  as  I  have  read  Syriac,  the 
writei-s  generally  look  upon  the  phrase 
as  "  evil,"  not  "  the  evil  one."  '  "  Such 
considerations  strengthen  the  probabil- 
ity that  Jesus  intended  to  teach  us  to 
say,  "  Deliver  us  from  evil." 

But,  on  the  other  hand,  the  Greek 
Fathers  preferred  "the  evil  one."  In- 
deed, it  seemed  to  have  been  a  favorite 
designation  of  Satan  with  them.  They 
even  substituted  "evil  one"  for  Satan 
in  quoting  Scripture.  Their  frequent 
use  of  this  term  is  in  striking  contrast 
to  its  rare  use  in  the  New  Testament. 
But  in  this  we  may  discover  a  growing 
tendency  to  give  undue  prominence  to 
evil  spirits.  Some  of  them  made  the 
sufferings  and  death  of  Christ  a  ransom 
paid  to  Satan  for  our  release.  Great 
importance  was  attached  to  exorcism, 
to  casting  out  evil  spirits  by  rites  and 
ceremonies.  With  such  doctrinal  views 
and  tendencies,  it  would  not  be  strange 
if  they  did  magnify  the  agency  of  Satan 
in  doubtful  passages  of  the  New  Testa- 


ment. Their  acumen  and  scholarship 
certainly  were  not  superior  to  many  of 
the  present  day^  and  their  exegesis  was 
strikingly  inferior.  There  was  certainly 
nothing  in  their  historical  and  exe- 
getical  training  to  fit  them  to  decide  a 
question  like  this.  Indeed,  their  ex- 
aggerated and  perverted  views  concern- 
ing Satan  and  evil  spirits  disqualified 
them  in  a  measure  as  impartial  judges. 

But  what  light  does  the  petition  itself 
throw  on  this  point?  Turning  to  the 
Lord's  Prayer,  we  discover  at  once  that 
the  clause,  "Deliver  us  from  evil,"  or 
"  the  evil  one,"  is  not  a  separate  peti- 
tion. It  is  antithetical  to  the  preceding 
clause,  "  Bring  us  not  into  temptation," 
and  unfolds  it.  Temptation  may  sug- 
gest the  tempter,  but  it  also  suggests  all 
solicitations  and  exposures  to  sin,  and 
the  next  clause  naturally  a  correspond- 
ingly comprehensive  deliverance.  It 
seems  too  narrow  to  limit  it  to  Satan 
and  to  the  mention  of  his  name.  I  do 
not  think  our  Lord's  hearers  would 
have  so  limited  the  phrase.  It  would 
not  accord  with  their  mode  of  thought. 
Like  the  other  petitions  which  precede 
it,  it  seems  broad  and  deep,  embodying 
the  shrinking  of  the  Christian  soul  from 
all  trying  exposures  to  evil,  and  its  long- 
ing for  deliverance  from  all  the  power 
and  forms  of  sins.  With  this  view,  it 
fittingly  stands  as  the  last  and  closing 
petition  of  the  Lord's  Prayer,  sweeping 
the  whole  horizon  of  moral  evil. 

In  view  of  all  this,  it  seems  to  me 
that  a  decided  preference  should  be 
given  to  the  rendering  "  evil."  But,  in 
view  of  the  many  eminent  scholars  who 
favor  the  other  side  of  the  question,  I 
would  place  "  the  evil  one  "  in  the  mar- 
gin, but  retain  "  evil "  in  the  text. 

See  an  able  discussion  in  Bibliotheca 
Sacra,  1891,  pp.  332  f.  and  686  f. 


Date 

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